- Sep 2023
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- 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.
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docdrop.org docdrop.org
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ou certainly have a light cone that does not belong to any of your pieces
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for: individual / collective gestalt, Deep Humanity, superorganism, multi-level superorganism, major evolutionary transition, MET, cognitive light cone, umwelt
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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
- those smaller parts work in
- When we were an embryo we worked in morphogenetic space
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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
- Since MET implies that these smaller structures of which we are constituted like
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www.frontiersin.org www.frontiersin.org
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- 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
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date: May 12, 2022
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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.
- just as in the case of
- 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
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for: Donald Winnicott, human INTERbeing, human INTERbeCOMing, Deep Humanity, DH
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title: For Donald Winnicott, the psyche is not inside us but between us
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author: James Barnes date: May 18, 2020
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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
- when James Barnes wrote that Winnicott's psychoanalysis is based on a unitary conception of self and other,
- between
- adjacency
- source: early morning discussions
- this morning, after deep discussion, my partner posted a picture of Donald Winnicott on my WhatsApp and I googled Donald Winnicott and found, read and resonated deeply with this article:
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‘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.’
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for: Donald Winnicott, quote, quote - Donald Winnicott, quote - human INTERbeing, human INTERbeing, human INTERbeCOMing, white - humans INTERbeCOMing, DH, Deep Humanity, altricial, mOTHER, non-duality
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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
- the Deep Humanity concepts of
- what Winnicott says here is the essence of:
-
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, a fundamentally unitary conception of self and other.
- for: human INTERbeCOMing, human INTERbeing, DH, Deep Humanity, Donald Winnicott
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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.
- 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
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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
-
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
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docdrop.org docdrop.org
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- 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:
- 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
Tags
- nonduality
- polycrisis
- conspiracy culture
- conspiracy theories
- Deep Humanity
- social media amplifier
- conflict resolution
- Naomi Klein
- doppleganger
- self-other entanglement
- myth-making
- CHD
- Douglas Rushkoff
- othering
- conspiracy theory
- common denominators
- Into the Mirror World
- human interbeing
- storytellilng
Annotators
URL
-
- Aug 2023
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theconversation.com theconversation.com
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- summary: The author makes the claim that state capture lay at the root of our polycrisis. Effectively addressing state capture is a leverage point for rapid whole system change,
- for: state capture, leverage point, rapid whole system change, saving humanity, lobbying
- title: Saving humanity: here’s a radical approach to building a sustainable and just society
- author: Mark Diesendorf
- date: May 18, 2023
- source: https://theconversation.com/saving-humanity-heres-a-radical-approach-to-building-a-sustainable-and-just-society-205566
- reference: book
- The path to a Sustainable Civilization
-
-
tomgreenwood.substack.com tomgreenwood.substack.com
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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/
- There are different ways that you can interpret this,
-
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.
- I've been wondering if we are too focused on systems and actions
- comment
- this is aligned to the Deep Humanity notion of the difference between:
- human DOing vs
- human BEing
- this is aligned to the Deep Humanity notion of the difference between:
-
-
docdrop.org docdrop.org
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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
-
- Jul 2023
-
docdrop.org docdrop.org
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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.
- but it's not simple at all because
- 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.
- BEing journey
-
-
bafybeihzua2lldmlutkxlie7jfppxheow6my62x2qmywif2wukoswo5hqi.ipfs.w3s.link bafybeihzua2lldmlutkxlie7jfppxheow6my62x2qmywif2wukoswo5hqi.ipfs.w3s.link
-
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
- influence the physical world and to
- 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
- comment
-
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
- influence the physical world and to
-
comment
- in Indyweb / Deep Humanity terminology, we would say
- internal, private ideas
- intellect
- information
- externalized, shared, public ideas
- extellect
- exformation
- internal, private ideas
- in Indyweb / Deep Humanity terminology, we would say
-
-
-
docdrop.org docdrop.org
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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?
- we need to have a Deep Humanity dive on
- comment
-
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
-
-
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
- comment
-
- Jun 2023
-
levidigitalcommentary.org levidigitalcommentary.org
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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
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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
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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
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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
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levidigitalcommentary.org levidigitalcommentary.org
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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
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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
Tags
Annotators
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www.churchofjesuschrist.org www.churchofjesuschrist.org
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“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:
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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
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these communal relationships form the foundation for unity, creating a shared purpose and principles. any discord within these relationships can result in separation
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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.
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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
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docdrop.org docdrop.org
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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
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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
- claim
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- Mar 2023
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www.nytimes.com www.nytimes.com
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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?
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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.’ ’’
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faculty.washington.edu faculty.washington.edu
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constructing our perceptual reality
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www.filmsforaction.org www.filmsforaction.org
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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
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- Feb 2023
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docdrop.org docdrop.org
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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
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- Jan 2023
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humansandnature.org humansandnature.org
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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
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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
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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
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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
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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
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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?
Tags
- TPF
- polycrisis
- entangled individual/civilizational journey
- inclusive global commons
- inherent worth
- sacred
- William Connolly
- Deep Humanity
- instrumental worth
- entangled autonomy / symbiosis
- citizen empowerment
- Tipping Point Festival
- entangled individual / collective
- quotable sentence
- transactional worth
- DH
- citizen education
- Stop Reset Go
Annotators
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docdrop.org docdrop.org
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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
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www.imperial.ac.uk www.imperial.ac.uk
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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
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- Dec 2022
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docdrop.org docdrop.org
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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
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docdrop.org docdrop.org
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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)?
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- Oct 2022
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www.americanyawp.com www.americanyawp.com
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younger brothers
sense of humanity. one human race. important reason to how land loss took place. Natives understanding of property.
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- Sep 2022
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docdrop.org docdrop.org
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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
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Local file Local file
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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
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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
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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/
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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
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www.dailymaverick.co.za www.dailymaverick.co.za
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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
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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
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- Jul 2022
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bafybeiac2nvojjb56tfpqsi44jhpartgxychh5djt4g4l4m4yo263plqau.ipfs.dweb.link bafybeiac2nvojjb56tfpqsi44jhpartgxychh5djt4g4l4m4yo263plqau.ipfs.dweb.link
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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
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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"
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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
- This claim seems to make common sense but is it universally true?
- It would be useful for the authors to frame it in Stop Reset Go (SRG) / Deep Humanity (DH) epistemological framework of a multi-meaningverse of human actors in a world of self/other to explain the misunderstandings that lead to potential gridlock
- Employing the SRG/DH framing of the multi-meaningverse employs the concept of Husserl/Kraus Lebenswelt (lifeworld)/Lebenslage (life conditions) https://hyp.is/go?url=https%3A%2F%2Fbafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link%2F08_article_kraus.pdf&group=world
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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
Tags
- Future of the Internet
- personware
- individual governance agency
- entangled individual/civilizational journey
- inner transformation
- Future of the web
- governance gridlock
- Deep Humanity
- Edmund Husserl
- reshape social contours
- insight
- lebenslage
- lebenswelt
- multi-meaningverse
- bare human spirit
- SRG
- thought sans image
- dual journey
- Bjorn Kraus
- Freedom
- DH
- Stop Reset Go
Annotators
URL
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bafybeihfoajtasczfz4s6u6j4mmyzlbn7zt4f7hpynjdvd6vpp32zmx5la.ipfs.dweb.link bafybeihfoajtasczfz4s6u6j4mmyzlbn7zt4f7hpynjdvd6vpp32zmx5la.ipfs.dweb.linkuntitled1
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The projected timing of climate departurefrom recent variability
- Title: he projected timing of climate departure from recent variability
- Author: Camilo Mora et al.
- Date: 2013*
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What happens if the world gets too hot for animals to survive? By Matthew Huber | July 20, 2022
- Title: What happens if the world gets too hot for animals to survive?
- Author: Matthew Huber
- Date: July 20, 2022
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bafybeicuq2jxzrw7omddwzohl5szkqv6ayjiubjy3uopjh5c3cghxq6yoe.ipfs.dweb.link bafybeicuq2jxzrw7omddwzohl5szkqv6ayjiubjy3uopjh5c3cghxq6yoe.ipfs.dweb.link
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Open-Ended Intelligence
- Title: Open Ended Intelligence
- Author: David R. Weinbaum (Weaver)
- Date: Feb 15, 2018
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bafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link bafybeicyqgzvzf7g3zprvxebvbh6b4zpti5i2m2flbh4eavtpugiffo5re.ipfs.dweb.link
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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
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journals.sagepub.com journals.sagepub.com
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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
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en.wikipedia.org en.wikipedia.org
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Intentional programming
Title: Intentional Programming Author: https://en.wikipedia.org/w/index.php?title=Intentional_programming&action=history Date: 2021
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bafybeifajt2qvaapl2vgek66uqcx2fe3cmgmhiw3i5ex6otvfvyqdnc2ty.ipfs.dweb.link bafybeifajt2qvaapl2vgek66uqcx2fe3cmgmhiw3i5ex6otvfvyqdnc2ty.ipfs.dweb.link
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The trajectory of theAnthropocene: The GreatAcceleration
- Title: The trajectory of the Anthropocene: The Great Acceleration
- Author: Steffen, Will; Broadgate, Wendy; Deutsch, Lisa; Gaffney, Owen and Ludwig, Cornelia Date: 2015
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ernestbecker.org ernestbecker.org
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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:?
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bafybeicho2xrqouoq4cvqev3l2p44rapi6vtmngfdt42emek5lyygbp3sy.ipfs.dweb.link bafybeicho2xrqouoq4cvqev3l2p44rapi6vtmngfdt42emek5lyygbp3sy.ipfs.dweb.link
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ind outside Brain:a radically non-dualist foundation for distributed cognition
- Title: Mind outside Brain: a radically non-dualist foundation for distributed cognition
- Author: Heylighen, Francis & Beigi, Shima
- Date: 2016
Tags
- SRG
- nonduality
- Shima Beigi
- distributed cognition
- Heylighen
- Deep Humanity
- Francis Heylighen
- DH
- nondual
- Stop Reset Go
Annotators
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docdrop.org docdrop.org
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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.
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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.
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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
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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.
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docdrop.org docdrop.org
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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
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bafybeibbaxootewsjtggkv7vpuu5yluatzsk6l7x5yzmko6rivxzh6qna4.ipfs.dweb.link bafybeibbaxootewsjtggkv7vpuu5yluatzsk6l7x5yzmko6rivxzh6qna4.ipfs.dweb.link
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Mobilization Systems:technologies for motivating and coordinating human action
Title: Mobilization Systems: technologies for motivating and coordinating human action Authors: Heylighen, Francis; Kostov, Iavor,; Kiemen, Mixel Date: 2014
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www.thegreatsimplification.com www.thegreatsimplification.com
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Peter Whybrow: “When More is Not Enough”
Title: Demand, services and social aspects of mitigation Author: Nate Hagen Guest: Peter Whybrow, psychiatrist, neuroscientist, and author Date: 6 July, 2022
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bylinetimes.com bylinetimes.com
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We Need to Stop Pretending we can Limit Global Warming to 1.5°C
Title: We Need to Stop Pretending we can Limit Global Warming to 1.5°C Author: James Dyke Date: 6 July 2022
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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
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docdrop.org docdrop.org
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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.
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www.judithragir.org www.judithragir.org
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Dogen and Nagarjuna’s Tetralemma #6 of 21
Title: http://www.judithragir.org/2017/08/dogen-nagarjunas-tetralemma-6/ Author: Judith Ragir Date: 2017
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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.
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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: ?
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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.
Tags
- Blue Cliff Record
- Spring and Autumn
- Buddhism
- Judith Ragir
- Deep Humanity
- loom
- Nagarjuna
- Tetralemma
- relative
- Diamond Sutra
- absolute
- Zen
- eye of the hurricane
- paradox
- Middle Way
- Shunju
- SRG
- Gerbil wheel
- BEing Journey
- Pearl in a bowl
- Gerbil
- Dogen
- Catuskoti
- DH
- Book of Serenity
- Mulamadhyamakakarika
- Stop Reset Go
- Engo
Annotators
URL
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bafybeifum5ioeus3y3hl4lqdwclgxpd6in4muleocuhsk3jev2rd7j3hpu.ipfs.dweb.link bafybeifum5ioeus3y3hl4lqdwclgxpd6in4muleocuhsk3jev2rd7j3hpu.ipfs.dweb.link
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THE LOGIC OF THE CATUSKOTI
Title: THE LOGIC OF THE CATUSKOTI Author: GRAHAM PRIEST Year: 2010
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historyofphilosophy.net historyofphilosophy.net
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Jan Westerhoff on Nāgārjuna
Title: JAN WESTERHOFF ON NĀGĀRJUNA Author:Adamson, Peter & Negary, Jardin (???) Date: 23 July 2017
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historyofphilosophy.net historyofphilosophy.net
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No Four Ways About It: Nāgārjuna’s Tetralemma
Title: 46. NO FOUR WAYS ABOUT IT: NĀGĀRJUNA’S TETRALEMMA Author:
insightful explanation of Nagarjuna's tetralemma!
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theblacksheepagency.com theblacksheepagency.com
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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
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newhumanist.org.uk newhumanist.org.uk
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"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".
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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.
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bafybeiapea6l2v2aio6hvjs6vywy6nuhiicvmljt43jtjvu3me2v3ghgmi.ipfs.dweb.link bafybeiapea6l2v2aio6hvjs6vywy6nuhiicvmljt43jtjvu3me2v3ghgmi.ipfs.dweb.link
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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
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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/
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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
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www.sciencedaily.com www.sciencedaily.com
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From giant elephants to nimble gazelles: Early humans hunted the largest available animals to extinction for 1.5 million years, study finds
Title: From giant elephants to nimble gazelles: Early humans hunted the largest available animals to extinction for 1.5 million years, study finds
Annotation of source paper preview: https://hyp.is/go?url=https%3A%2F%2Fwww.sciencedirect.com%2Fscience%2Farticle%2Fabs%2Fpii%2FS0277379121005230&group=world
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www.sciencedirect.com www.sciencedirect.com
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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
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report.ipcc.ch report.ipcc.ch
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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.
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- Jun 2022
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www.gavi.org www.gavi.org
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COVID has demonstrated how easy it is to bring life and the economy to a complete standstill, instant reliable result testing is the only way forward, without it, we are at risk of going backwards and bring yet more pressure on the health system, businesses and the public.
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Local file Local file
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Ryder Carroll says in The BulletJournal Method, “Your singular perspective may patch some smallhole in the vast tattered fabric of humanity.”
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www.pnas.org www.pnas.org
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Social tipping dynamics for stabilizing Earth’s climate by 2050
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besjournals.onlinelibrary.wiley.com besjournals.onlinelibrary.wiley.com
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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?
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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.
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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.
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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.
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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
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Levers and leverage points for pathways to sustainability
Leverage points to study for Rapid Whole System Change
Tags
- leverage point
- new definition of a good life
- IIT
- collective outer transformation
- inner transformation
- intangible goals
- Deep Humanity
- lever
- human INTERbeing
- recognition
- COT
- interpersonal computing
- community engagement
- creative expression
- SRG
- indyweb
- redefinition of a good life
- levers
- access to care
- indirect drivers
- DH
- individual inner transformation
- Stop Reset Go
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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..
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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.
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- May 2022
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www.livescience.com www.livescience.com
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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.
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www.usmcu.edu www.usmcu.edu
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new way of being
It may be that our civilization must undergo a transformation process that places less emphasis on intelligence and more intelligence on wisdom. That wisdom is intimately bound with rediscovering the essence of what it is to be a living and dying human being. The enormous polycrisis of the Anthropocene leads us to the inescapable conclusion that human intelligence alone is insufficient to lead to a holistic wellbeing within the biosphere. Insofar as the biosphere is a vast interconnected mutually supporting web of life, the overconsumption by one species, modern humans has upset the balance of the biosphere.
A new way of being requires fundamental collective reassessment of what it is to be a living and dying being. The intelligence alone of our species has led to an extreme imbalance of the natural world, whose blowback we are now beginning to experience. The blind, recursive application of intelligence has led to greater and greater separation from nature to the point of the present polycrisis. As a species, we can only distance ourselves apart from nature to an extreme extent when nature reminds us we are NOT separate from her. She is now violently reminding us that we ARE a part of nature. A new way of being is to reconcile technology, that pushes the limits of intelligence alone, with ourselves as being a product of nature herself.
Deep Humanity is that open collective process we call which reminds us that we are a product of nature in every way, and is a journey to reconnect with nature. BEing journeys are the crowdsourced processes of rediscovering our deep connection with nature through participatory, compelling, interactive, immersive explorations of what it is to be a living and dying human being.
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OP VAK is a concerted effort to make the hyperthreat visible and knowable across the broad spectrum of society. This has practical, educational aspects, including increasing CEC literacy and improving ecoproduct and services labeling. It also links to the integration of CEC into the remit of mainstream intelligence agencies. To address sensory and affective knowing, as well as the deep framing and meaning-making dimension of hyperthreat “knowing,” it will partner with the communications, arts, and humanities sectors in line with the “60,000 artists” concept.24 It will also harness the potential of virtual reality technologies, which have already proven effective in CEC communication.25 Finally, it will involve fast-tracking relevant research and improved mechanisms for conveying and sharing research and knowledge.
Deep Humanity open access education program in museums, workshops and at public festivals can use the tool of compelling, engaging, interactive BEing Journeys to make the invisible hyperthreat visible.
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Here, in PLAN E, the concept of entangled security translates this idea into meaning that humanity itself can make a great sudden leap.
An Open Access Deep Humanity education program whose core principles are continuously improved through crowdsourcing, can teach the constructed nature of reality, especially using compelling BEing Journeys. This inner transformation can rapidly create the nonlinear paradigm, worldview and value shifts that Donella Meadows identified as the greatest leverage points in system change.
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What prospects are there to reconfigure great powers’ approach to geopolitical security in a way that aids containment of the hyperthreat? Possible angles include:
Othering needs to be critically examined from a Deep Humanity lens so that we can begin to see ourselves as one united but diverse human family instead of multiple fractured families.
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Given wide-ranging concerns about globalization, the performance of international organizations, and perceptions that the so-called “liberal rules-based order” holds lingering colonial power dimensions, an overarching conclusion is that the post-World War II global architecture, designed before the advent of CEC or the internet, is outdated and ripe for redesign.16 A new neutral rules-based order could be established, one that is based on ecological survival and safe Earth requirements. Akin to the 2015 Paris Agreement, this might be acceptable to all nations because all are threatened by the CEC hyperthreat. It is an approach that builds on environmental peacekeeping rationale.
Again, like the above point, some kind of global Deep Humanity training that results in gaining appreciation of the Common Human Denominators (CHD) is critical for open communications and finding common ground for dialogue.
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A global ceasefire could be declared for between 2022 and 2030 to enable all nations to undertake an emergency hyper-response.
State level government officials would need to undergo some kind of global open Deep Humanity type education to begin to shift their inner worldviews, paradigms and value systems, along with business leaders, as the close ties between the influence of business lobbies on governments has a very powerful controlling influence.
Of course, this would be easier if there were a concerted global effort to nominate proactive, empathetic ecocivilizationally and social justice minded women to positions of power.
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Second, acknowledging increased affective insecurity and that heightened vulnerability and fear will be a factor, great efforts must be made to bolster the care, support and protection provided to people.
Mortality salience for the masses - operationalizing terror management theory (TMT) and Deep Humanity BEing Journeys that take individuals to explore the depths of their humanity to make sense of the times we are in will play a critical role in contextualizing fear of death triggered by unstable circumstances and ameliorating these fears with the wisdom that comes from a living comprehension of the sacredness of our life and eventual death.
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A stretch target set for the second half of the twenty-first century is for it to be a time in which humanity has gained knowledge, experience, and confidence in dealing with an entangled security environment and coexisting with the hyperthreat. The collective global effort and learning during phases 1–4 will have allowed ingenious solutions for interdependence to emerge. It will be a time of flourishing invention and inspiration.
A critical part of Deep Humanity is the elucidation of progress traps, the unintended consequences of progress. There is an urgent need to advocate for an entirely new human science discipline on progress traps. The reason is because the polycrisis can be seen and critically explained from a progress trap lens.
Progress traps emerge from the unbridgeable gap between finite, reductionist human knowledge and the fractally infinite patterns of the universe and reality, which exists at all scales and dimensions.
The failure to gain a system level understanding of this has led to the premature global scaling of technologies whose unintended consequences emerged after global markets have been established, causing a conflict of interest between biospheric wellbeing and individual profit.
A systematic study or progress traps has rich data to draw from. Ever since the Industrial Revolution, there has been good records of scientific ideas, their associated engineering and technological exploitation and subsequent news media reports of their phase-delayed unintended consequences. Applying AI and a big data scientometric approach can yield patterns in which progress traps emerge. From this, our scientific-technological-industrial-capitalist framework can be modified to include improved regulatory mechanisms based on progress trap research that can systematically grade the risk factors of any new technology. Such risk categorization can result in technologies that require different time scales and aggregate knowledge understanding before they can be fully commercialized with time scale grades ranging from years to decades and even centuries.
All future technology innovations must past through these systematic, evidence-based regulatory barriers before they can be introduced into widespread commercial use.
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Attributes such as hope, heroism, humor, humanity, hospitality, and honor will be critical.
Early education starting in 2022 of open access Deep Humanity praxis will be critical to prepare future generations to cope with the future shock to come.
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It is anticipated that this period will address the harder aspects of global transition, in terms of technology, infrastructure, and social behavior change. As initial enthusiasm may have waned, a stoic approach will be required, refreshing the workforce and dealing with more dangerous hyperthreat actions.
It is clear that through such a massive and unprecedented transition, a whole being approach must be adopted. This means dealing with the inner transformation of the individual in addition to the outer transformation. The hyperthreat increases the attention to each individual's mortality salience, their awareness of their own death. As cultural anthropologist Ernest Becker noted in his "Denial of Death", our fear of death is normatively suppressed as a compromised coping mechanism. When extreme weather, food shortage, war, pandemic become an unrelenting onslaught, however, we have no escape from mortality as the threat to our lives will be broadcast relentlessly through mass media. Inner transformation must accompany the outer transformation in order for the general population to emotionally cope with the enormous stress. Deep Humanity (DH) is conceived as an open praxis to assist with the inner transformation that will be needed for mental and emotional well being during these trying times to come.
Tags
- PLAN E
- fear of death
- inner transformation
- value system
- Deep Humanity
- Common Human Denominators
- leverage points
- terror management theory
- progress trap
- ernest becker
- BEing journeys
- TMT
- denial of death
- CHD
- BEing journey
- politician education
- BEing Journey
- mortality salience
- OP VAK
- paradigm shift
- unintended consequences
- DH
- individual inner transformation
- political inner ttransformation
- worldviews
- donella meadows
Annotators
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doctorow.medium.com doctorow.medium.com
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In general, I would say that I think there are only a few circumstances in which markets produce good incentives and distributions, and that these depend heavily on publicly accountable governance that set up their rules.
Amen. This resonates with my concern about systems that want to govern human relations without humans at the center. It's not like I believe having humans at the center of our relations guarantees good practices and outcomes (we have ample proof it does not), but rather that NOT centering humans in human relations may cast aside what's good about humanity along with what's bad.
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- Apr 2022
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www.freeadsgroups.com www.freeadsgroups.com
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Public Enemy 2022 Most hated & wanted person for today: Vlad Draputin + Xi Jum Ping Reason: Mass Murder and Human Rights Oppression
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joanakompa.com joanakompa.com
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David Chalmer’s beautiful metaphor of the ‘Extended Mind’ (Chalmers, 1998). Chalmers promotes the idea that media, such as, e.g., smartphones, have already begun to function as an extension to our mind, allowing us to navigate and manage an increasingly complex world
The extended mind of Chalmers is like the expansion of the sensory bubble in Stop Reset Go / Deep Humanity framing. It can also be seen as an extension of our Umwelt (Uexskull).
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- Mar 2022
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www.freeadsgroups.com www.freeadsgroups.com
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Putin's Early Bird History Book Russia's occupation on Ukraine and innocent mass murder marked a sign of harassing human life simply because of greed, arrogance and pride. Why they (or we) don't realize if those things only temporary and soon people will write you on the dark side of history books. Surely the topic is about "The most horrible humankind ever lived on earth". This book contains long list and every generation provide it and this period is you. Pray for your after life, Comrade!
Humanity for all human As seen on: Free Ads Groups sidebar
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www.youtube.com www.youtube.com
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You know, when you look at the real power balance, if the Europeans stick together, if the Americans and the Europeans stick together and stop this culture war and stop tearing themselves apart, they have absolutely nothing to fear -- the Russians or anybody else.
Indeed, if we can unite ALL cultures together because of the Common Human Denominators (CHD) that is the hallmark of being human, this is the cultural shift that needs to happen to navigate the existential polycrisis we now face. Deep Humanity praxis is a framework for exactly this.
Within the diversity of cultural lens' are common human denominators that unite all of the subclasses of homo sapien Left vs Right Russian elites vs Ukraine and the West Straight vs LBGTQ+ West vs Arabic Black vs White
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- Feb 2022
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arstechnica.com arstechnica.com
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First, there is the life insurance rationale. Although the chance of a planet-wide calamity extinguishing our species is low, it is not zero.
Notably Steven Hawking (and others) warned about this year ago already. Not to take away from Musk's achievements, but he's not the first to recognise and work on this problem.
https://www.wired.co.uk/article/stephen-hawking-interstellar-travel-starmus-speech
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www.baltimoresun.com www.baltimoresun.com
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But the coverage, as our editorial page later noted in 2018, “deplored the inhumanity of the perpetrators without ever really acknowledging the humanity of the victims” or the community terrorized by their brutal deaths. The ire was directed at the “poor, white trash” killers, as Mencken put it; there was no empathy for — or even real interest in — the Black victims.
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- Jan 2022
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en.wikipedia.org en.wikipedia.org
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The goal is not to humanize society but to divinize humanity
Yes! Divinize humanity!
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