I argue that these separations should guide judgments about public support for nationally connected pools.

Eirúnomics begins inside: sensing, reflecting, then responding. Our craft is truthful speech and deep listening, not perfection but creative responsibility.

data sovereignty

provide all citizens with a regular, unconditional sum of money, regardless of their circumstances

guiding principles of ancient magic and mystery schools than it does to questions of scientific ethics — because the drives at play are deeper and the consequences greater and the magic more real than it’s ever been before

Traditionally, there was an initiatory process through which potentially world-altering knowledge was embodied slowly over time.

Buried deep in this urge to tinker with animacy and sentience are core mythic drives —the longing for mystery, the want to live again in a world of great powers beyond our control,the longing for death, and ultimately, the unconscious longing for guidance and initiation.

With the rise of AI, we are entering an era whose only corollary is the stuff of fairy tales and myths

The age of metaphor is over

Participants called for training unemployed youth to support rural farmers with accessible AI tools, urged governments to invest in basic infrastructure alongside AI capacity, and warned against replicating inequalities through automation.

spoke about ‘regenerative AI’—AI that is indigenous, inclusive, and modular.

Ask yourself the question: who is profiting most from having totally open digital commons: if the answer is: the private platforms, then this should motivate cooperative players to create more self-protective alliances.

maintain the benefits of modernity: general literacy, longer life spans, democratic deliberation, health outcomes, welfare, at a much lower thermo-dynamic cost.

This means that when we are faced with solving complex problems, we should start thinking in arrangements that combine the three institutions that humanity has developed

The first thing to consider is to start thinking about society, no longer as a binary arrangement between market and state institutions, with civil society as a rest category, but as a triarchic arrangement.

political systems, which exists in different varieties all over the world, while generating its own liabilities, are no longer able to regulate the runaway market excesses, and are themselves currently disintegrating, facing a fundamental crisis of trus

both natural and human, which capitalism as a scarcity-engineering system tends to render artificially scarce, slowing down or even making impossible the most obvious solutions to the meta-crisis: a crisis of shared knowledge.

a single overarching one, except of course perhaps the permanent of the majoritarian power networks to stay in power as long as they can.

we don’t restrict bridge building because there aren’t enough metres, the availability of a currency should not restrict how much we trust and collaborate with each other

true wealth is all life, including ourselves and wider nature, and the quality of our relations with each other and wider nature. Therefore, any currency should be a mechanism for us collectively enabling that wealth in its entirety, not restricting it or extracting it.

Innovations like Bitcoin, cap-and-trade, or microcredit, though often well-intentioned, have been co-opted to serve elite interests. Thus, he concludes that systemic change through top-down monetary innovation is unlikely to succeed.

there has been a lack of leadership from either the banking system or the cryptocurrency world on matters of systemic damage from the sector they work in.

The dominance of Bitcoin in that space shows the valuations are about its fame for breaking the paradigm, rather than the latest technical excellence.

they continue to criticise bank loans to oil or mining companies, but rarely mention how money itself is created.

marginalia

Among the most fundamental of these seemingly conflicting values is the freedom order

[Music] The level of fragmentation we are witnessing on planet Earth today is simply unprecedented. Never before was the human family so divided against itself and the need for healing greater. We have fractured into so many competing tribes pursuing mutually incompatible goals. The landscape of conflict has become simply too large to keep track of. One general observation we can make though is the fact that at their core each tribe is seeking to protect a set of values they deem to be essential against other tribes they perceive as threatening those. Among the most fundamental of these seemingly conflicting values is the freedom order dialectic. Both of these values are clearly equally essential to any healthy society. But in a state of fragmentation, these complimentary qualities become conflicting ones. Divided against ourselves, freedom becomes the freedom to attack, to sabotage and invade. And order becomes a vehicle for totalitarian control. In short, freedom becomes an attack on order, while order becomes an attack on freedom. Those siding with order seek to protect society from widespread chaos while those siding with freedom seek to protect society from totalitarian oppression. Both sides are right. Without the other balancing it, each one of those values becomes the basis for an equally undesirable pathology which we can summarize in this simple equation. Freedom time fragmentation equals chaos. While order times fragmentation equals oppression. The closer we come to chaos, the stronger the impulse for order becomes. The closer we move towards oppression, the stronger the impulse for freedom becomes. Any fragmented civilization will thus be trapped in an endless cycle of continually oscillating between these two pathological attractors. While deeply uncomfortable and the cause for so much needless suffering on this planet, one could argue that this is just how all of history has played out so far and will continue to forever. However, this perspective is missing a crucial aspect. The story of fragmentation is a story of warfare and the story of warfare is a story of technological arms races. While we indeed have been merely shifting back and forth between chaos and oppression over the millennia, our technology has steadily advanced in its capacity to amplify conflict. And since we use technology to improve technology, this amplification is actually happening on an exponential curve, one that is about to go vertical. which means we are running out of oscillations before an irreversible phase shift into either of the two failure modes is inevitable. This seems to leave us with a depressing decision between two highly undesirable timelines. A solution into complete chaos or devolution into absolute oppression. One might naively conclude the way forward ought to be a compromise between the two, a sort of middle path where we balance a bit of chaos with a bit of oppression and vice versa. The problem with this approach though is the fact that this naive compromise lies between two attractors and thus is highly unstable. In the context of exponential technology, walking this middle path can be likened to the impossible task of threading the eye of a needle in the midst of a hurricane. It thus offers no meaningful ground for hope. Clearly, if we seek to transcend this dynamic, we need to widen our perspective on the situational assessment.

apex of this structure sits the spirit of fragmentation itself, which maximizes its leverage by manipulating its worshippers to manipulate others.

We are thus so much more reliant on our worldview than most people realize.

The only thing we can expect to observe is an increasing inability to come together on even the most basic of issues where we used to welcome diversity of perspectives leading to a complete erosion of the social fabric of our society from our institutions to communities all the way down towards the family unit

Contrary to common belief, violence on this planet has not decreased in recent generations, but has shapeshifted into more subtle and sinister forms. Where the effects of traditional warfare were evident to the naked eye, the effects of this type of warfare are much harder to detect and hence much easier to deny.

et's refer to these realms as the biosphere, the social sphere, and the nuosphere respectively. Together they form an integrated hole which cannot be meaningfully understood by analyzing any of its parts in isolation.

Beyond its physical manifestation, there's also the possibility for social as well as mimetic or narrative engineering.

All our creative attention should rather be focused on moving collectively towards the third attractor of wholeness.

The Everywheres are on the contrary nomadic elements that are willing to be of service to cosmo-local productive economic alliances, seeding various locales with the trans-local experience, both of other locales they may have visited, but also of the network itself.

capacity to globally coordinate human labor and fund it

The idea here is a potential ‘entanglement’ between the local and the translocal level, which creates new levels of strength and capacity for the local.

Cosmo-localism is compatible with functional city alliances that bypass nation-state levels of organization (for example, say a trans-local city league of FairBnB’s), but it is also compatible with a bioregional reorganization of the physical-productive world, in which bioregionalization is facilitated by the historical and political unifying tradition of the nation-state.

Traditional surviving kinship-based solidarity models are now supplemented by affinity-based neo-tribes that share a common social object in the commons they are mutually dependent on.

the creation of a new type of commons-based regulatory mechanism that can operate on a global level.

cosmo-local option and strategy is concerned with translocally strengthening alliances of locally-oriented regenerative production.

the creation of a new type of commons-based regulatory mechanism that can operate on a global level.

we have provided a ‘global history of regulation’, which indicates the systemic characteristics that the new system must have.

In that context, it is important to acknowledge that the new economic institution is not just a corporation, or even a ‘cooperative’, but an ‘organized network with commons’. Like the example of the DAO, this is a ‘meta-container’ that can organize at a higher level of integration, non-market (permissionless contributions), market (commodity-based value), but also public players.

extractive forms of ownership, to more generative forms of property,

The entrepreneurs, or as we would like to call them, the ‘entredonneurs’. These are all those that add value to the open source common base, and create ‘value for the market’.

Web3 and crypto have created the capacity to fund shared infrastructures in open eco-systems, through processes such as public goods funding; other advances in funding make it possible to move towards bioregional regenerative funding ecosystems

What is heavy should be local, and what is light should be global and shared.

One of them is the perception of parasitical or exploitative activity. A certain ‘rootlessness’ may be attached to this form of human identity.

abetted by the more collective ‘cosmic’ knowledge of the appropriate ‘cosmic’ guilds.

such as the ‘mycelium’ paradigm

sustainable

A culture of translocal cooperation and mutual learning has been created, creating capacities for digital nomads for being the catalysts for translocal production alliances.

this means that the switch in growth from towards exclusive efficiency, towards a balance between efficiency and resilience, can be accelerated. This is what we have called ‘True Accelerationism’.

True Accelerationism’.

open source knowledge, this means that any innovation anywhere in the common network, is instantly available to every node in the network

Production on demand can eliminate the huge impetus to create artificial needs and desires

Relocalizing production saves a sizeable amount of matter and energy

requires

very long time periods

mass production,

Cosmo-localism is an approach that aims to combine resilient and regenerative forms of localized production

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