The one thing we just cannot be bothered to get off our bottoms to do, which is the only thing that works. Mobilisation

How else can we address the challenge of convincing those who do not share the same values as ourselves of our case?”. In other words, we are trying to make a case to people who just don’t care about the natural world. How do we convince them, when they don’t share those values, to change their minds

£700 million. That’s the aesthetic value: in other words, what it looks like. We will value the increment in what it looks like at £700 million. It said that if grassland and sites of special scientific interest were better protected, their wildlife value would increase by £40 million. The value of their wildlife – like the chalk hill blues and the dog violets that live on protected grasslands – would be enhanced by £40 million.

they devise a series of ideas and theories and mechanisms which are supposed to do what we’ve been unable to do by other means: to protect the world from the despoilation and degradation which have done it so much harm. I’m talking about the development of what could be called the Natural Capital Agenda: the pricing, valuation, monetisation, financialisation of nature in the name of saving it.

Our entire operating system needs to be regenerated and rebooted. That is exactly what happens when successful islands of coherence are prototyped, explored, and scaled to generate ecosystems of coherence

Our learning systems must change from teaching for testing toward education for human flourishing in ways that activate our deep capacities for co-sensing and co-creating the emerging future (which is a multi-country initiative that we at the Presencing Institute are just launching with the OECD and their high pe

I have seen plenty of islands of coherence over the years that never translated into uplifting any of the larger systems.In order to generate change, islands of coherence need to be connected — with each other and with those that are not yet fully formed. Those connections can be made with the help of generative holding spaces that weave the islands into an ecosystem of coherence and that realign attention, intention, and agency at the scale of the whole.

When a system is far from equilibrium small islands of coherence in a sea of chaos have the capacity to lift the entire system to a higher order.

What’s missing obviously is a viable third option that would disrupt and transform the status quo by leaning into and operating from an awareness of the emerging future

regulating the change we want to see — toward bottom-up: co-generating and embodying the change we want to see. Instead of government being the primary instigator of societal change, businesses, civil society, and leaders across institutions must learn how to work together, how to organize around shared awareness and intentions across many institution and sector boundaries. Obviously, the choice is not either-or. But the primary emphasis of change making may shift toward building collective capacity for bottom-up cross-sector innovation, for organizing around shared intention.

two sources of legitimacy. One is the democractic process. That’s the one that Western thinking tends to focus on. But the other one is the quality of results.

What did many of these progressive movements end up doing? Creating new cultural norms and new government regulations. Many of them mark important accomplishments and progress. Some of them are perhaps a bit over the top. But what’s often missing? The perspective of the makers, the frontline professionals who must operate inside ever-growing straightjackets of regulation and bureaucracy

also on the deeper conditions of social soil

Evolution therefore involves an increasing complexification of both the hardware (material-biological organisation) and software (cognitive capabilities) of life.

Evolutionary competition between species selects for living systems which can maximise the efficiency with which they harness and dissipate energy in harmony with environmental conditions. At every new stage of this process, life is navigating its relationship with earth in an evolutionary dance between its hardware and software.The X-curve at the

Life can therefore be understood as an energy-dissipating system that contributes to increasing entropy in the universe by extracting ‘free energy’ in the environment and dissipating it as heat, all as efficiently as possible through paths of least energy.

Life can therefore be understood as an energy-dissipating system that contributes to increasing entropy in the universe by extracting ‘free energy’ in the environment and dissipating it as heat, all as efficiently as possible through paths of least energy. Through millions of years of evolution, this has driven living systems - from cells to the biosphere - to increase in complexity, resulting in higher forms of energy

In The Demon in the Machine: How Hidden Webs of Information Are Finally Solving the Mystery of Life, theoretical physicist Paul Davies of Arizona State University argues that life can be defined as an astounding combination of ‘hardware’ and ‘software’. The ‘hardware’ is a configuration of matter which harnesses energy from its environment with surprising efficiency and dissipates it as waste back into the environment. The ‘software’ consists of the complex information structures – such as the genetic coding – by which that configuration of matter and energy is organised and instructed to self-reproduce.

planetary phase shift

An Active Inference Model of Collective Intelligence

The increased organization of productive activity meant the increased experience of the transformative power of labor as well as a surplus of intellectual labor for reflecting upon the meaning, value, and use of work.

The social body was thus marked by a severe and tightly maintained division between a small fraction of a propertied class free from the need to labor and the rest, “free” or unfree, whose lives were consumed by laboring for another.

The task, then, is not to eliminate its religious consciousness, but to develop it from the true rationalization of labor according to its own ratio of perfection, i.e. to therein find its corresponding religious forms of thought that illuminate and reinvest in its capacities for the infinite and eternal."

Labor’s valorization thus emerged from recognition precisely in and through a religious form that implied labor was itself an intrinsic salvific act.

This labor can be put at the service of human society, the life of the non-human, and if you are so inclined, in service to the very Ground of Being.

the failure to think through and cultivate labor, as the material capacity for socially creating radical change, leaves the religious, as the cultural expression of real desires and intentions for radical change, to its most repressively alienating and distorting forms.

as formative in the creation of new forms of human consciousness

post-literate