Archive for year 2016
My feeling is that the popular habit in Western society, the society I grew up in, is to confuse ‘appearances’ for reality and in using this ‘pseudo-reality’ to guide our individual and collective actions, to make a real mess of things. David Bohm calls this ‘incoherence’. (more…)
Interrogating the phenomenon of ‘Solstice’ is a means of sharing a personal understanding of how Western society has become ‘disconnected’ from the natural harmonies of the world and how this is sourcing ‘incoherence’ [Bohm] and dysfunction in the global social dynamic. (more…)
Western science promotes ‘belief’ in the ‘existence’ of material objects and material organisms as ‘things-in-themselves’ that reside, operate and interact in a notional absolute space and absolute time ‘container’ which serves as a measuring/reference frame or ‘coordinate system’.
Western scientists (some of them, like Mach, Poincaré, Bohm, Schroedinger) claim that the notional existence of material objects and material organisms [local, independently-existing material systems] is just ‘pragmatic idealization’ [Poincaré] that we tend to ‘confuse’ for ‘reality’. Material objects have no place in the physical reality of our actual experience. This is also the view of linguists such as Whorf and Sapir and philosophers such as Nietzsche. (more…)
“The fact of the matter is that the ‘real world’ is to a large extent unconsciously built up on the language habits of the group . . . We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.” – Edward Sapir
Since what Sapir is calling ‘the real world’ differs depending on the language we are using to construct it, it might better be termed ‘semantic reality’ to distinguish it from the physical reality of our actual experience which is independent of which language we are using to construct our ‘semantic reality’ that we use to share our observations and experiences.
Right now I am using words to share views [my own and citations of others] and I want to go into why my words, and words in general, are inherently inadequate for sharing physical experience. In other words, I want to take the reader on a guided tour of why our ‘semantic realities’ must necessarily fall short of the physical reality of our actual experience. (more…)
There is a major ‘obfuscation’ issue with the use of noun-and-verb Indo-European/scientific languages in that they are commonly used to construct ‘semantic realities’ in the dualist terms of ‘independent things’ [nouns, subjects] and ‘what independent things do’ [subject-verb-predicate grammatical constructs]. In other words, noun and verb languages have a built-in-prejudice that has us assume the local independent existence of material forms and the local authorial sourcing of the development and behaviour of those independent material forms [objects, organisms, systems]. (more…)
There are two themes in this series of essays in the Aboriginal Physics Newsletter; one addresses the flaw in the foundational philosophical/ethical premises of Western colonial society, and the other is that there are longstanding, inherent difficulties in sharing a view of the flaw that have not yet been popularly overcome.
The flaw is that while the physical reality of our actual, natural experience is non-dualist, … the semantic reality of Western culture is dualist. The essence of the communications challenge is that while observers in a non-dualist reality can look in on the inherently less complex dualist reality and see its shortfalls relative to the non-dualist reality, observers in a dualist reality cannot ‘share in a viewing of this view’ without ‘lifting themselves up’ from the dualist reality to the non-dualist reality. The challenge is therefore, that the message delivered from non-dualist to dualist realms must include within the message, the wherewithal to lift the dualist recipient up into the non-dualist reality so that he will be ‘enabled’ for ‘hearing’ the message. (more…)
As Emerson says, we humans are ‘vents’ that transmit influences from the vast and universal to the point on which our genius can act.
Indigenous aboriginals describe terrorists in the same way. As tensions build in the relational social dynamics between Euro-American colonizers and the colonized peoples of the Middle East, there is a violent ‘venting’ of pent-up energies. The people we call ‘terrorists’ are the vents through which relational tensions are dispersed, but they are not the jumpstart source of the violence; i.e. “it takes a whole community to raise a terrorist”.
The politician is like a sailboater who may initially, and at various times, be ‘becalmed’ for his power derives from having his sails filled with the influence of others. He, too, is a vent that transmits influences from the relational continuum to the points on which these influences may act.
In general, people are vents that can focus and direct influence that derives from elsewhere; i.e. from a transforming relational continuum. (more…)
Pender Island, January 2, 2016
“I want us to be very clear. You will not defeat us.”
The following is a commentary by a national political leader manifesting the symptoms of paranoid schizophrenia. That person is David Cameron, Prime Minister of the U.K. who says, in his January 1, 2016 New Year’s address to the nation;
“And we will take on another social problem too. When our national security is threatened by a seething hatred of the West, …one that turns people against their country and can even turn them into murderous extremists. I want us to be very clear. You will not defeat us. And we will not just confront the violence and the terror, we will take on the underlying poisonous narrative of grievance and resentment. We will come down hard on those who create the conditions for that narrative to flourish. And we will have greater confidence in, … indeed we will revel in, our way of life because if you walk our streets, learn in our schools, benefit from our society, you sign up to our values; freedom, tolerance, responsibility, loyalty. These are the big challenges of our age; some of the biggest our nation ever faced. And this year is a test of our metal.” – David Cameron
David Cameron is speaking to others with a grievance against the actions of the colonial powers, as if they were an independent body of people, an independent body of ‘evil people’ who had divided themselves from the relational social collective, and were on the attack against another independent body of people, the independent body of ‘good people’ that he represents. He is confused as to the physical reality of the world dynamic wherein ‘relations are all there is’, where conflict is a coincidence of opposites rather than two separate, independent factions. Where the world is only given once, as a transforming relational continuum. (more…)