{"id":756,"date":"2010-06-19T23:40:25","date_gmt":"2010-06-20T07:40:25","guid":{"rendered":"https:\/\/goodshare.org\/wp\/?page_id=756"},"modified":"2010-06-19T23:49:45","modified_gmt":"2010-06-20T07:49:45","slug":"the-inclusional-worldview","status":"publish","type":"page","link":"https:\/\/goodshare.org\/wp\/the-inclusional-worldview\/","title":{"rendered":"The Inclusional Worldview – [Take n+1]"},"content":{"rendered":"

From:<\/strong> ted lumley [mailto:emiliano@goodshare.org]
\nSent:<\/strong> Saturday, June 19, 2010 12:50 PM
\nTo:<\/strong> ‘inclusional-research@googlegroups.com’
\nSubject:<\/strong> The Inclusional World View [take n+1]<\/p>\n

The Inclusional World View\u00a0 [take n+1]<\/strong><\/p>\n

We experience inclusion in a ceaselessly innovative spatial-relational unfolding that we refer to as Nature aka \u2018the World\u2019, aka \u2018Life\u2019. \u00a0We compare it to a fire because while fire is relentless transformation, patterns form in it that persist in the manner that the teardrop form of a candle flame persists even though it is \u2018pure transformation\u2019 that sits between fuel and exhaust giving meaning to them both (energy precedes matter).\u00a0 This billowing that is continuously unfolding and enfolding into itself, that we are included in, as one of those transient out-blossomings that we know will, like the tongue from the dark cloud that briefly becomes a tornado, withdraw back into its parenting medium. \u00a0\u00a0This dynamic space, the mother-father of all things, invites our speculation as to its most basic nature, and our relationship thereto or therein.<\/p>\n

One \u2018reality\u2019 that gives clues to our speculation\u00a0as to ‘the dynamic worldspace and our relationship thereto’ has been expressed as follows by John Lennon;<\/p>\n

\u201cLife is what happens to you while you\u2019re busy making other plans.\u201d<\/span><\/p><\/blockquote>\n

Another \u2018 reality\u2019 that can be seen is far more popular than the one expressed by Lennon. It appears in various articulations of the following sort;<\/p>\n

\u201cYou can create the future of your dreams. This may seem far fetched for most people, but what they do not seem to realize is that their present is the future they created by their past actions or inaction. You are where you are today because of the decisions and actions you took yesterday.\u201d<\/span><\/p><\/blockquote>\n

These are also termed the \u2018oriental\u2019 view and the \u2018occidental\u2019 view, in that order.<\/p>\n

The two different \u2018realities\u2019 depend on whether one conceives of the world dynamic as being \u2018nonlocal\u2019 or \u2018local\u2019 in origin.<\/p>\n

NONLOCAL\u00a0(oriental) VIEW<\/strong><\/p>\n

In the \u2018nonlocal\u2019 sourcing view (oriental), the view of motion is of spatial transformation sourced by the flow in the manner of earthquakes and avalanches and hurricanes where imbalances in thermal and pressure fields spontaneously induce spatial reorganization. \u00a0In this \u2018flow\u2019 view, the\u00a0 PRIMARY source of dynamics is the building of spatial-relational tensions which spontaneously engenders spatial reorganization, as in the three phenomena mentioned.\u00a0 In this flow view, the (potential) energy-charging and (kinetic) energy-discharging spatial medium is the \u2018first-cause\u2019 source of apparently \u2018local\u2019 forms and their dynamics. \u00a0Like multiple hurricanes in the common flow of the atmosphere, the individual \u2018forms\u2019 appear to be local and independent though on the deeper level of energy-charging-and-discharging space they are \u2018interdependent\u2019 in both their \u2018being\u2019 and in their dynamics.\u00a0 Given that we relate to the unfolding flow like the hurricane, if we temporarily start thinking as we are \u2018local\u2019 systems with our own locally originating behaviour, then we get periodic \u2018wake-up calls\u2019 that \u00a0remind us that; \u201cLife is what happens to you while you\u2019re busy making other plans.\u201d<\/p>\n

* * *<\/p>\n

LOCAL\u00a0(occidental) VIEW<\/strong><\/p>\n

In the \u2018local\u2019 sourcing view (occidental), the view of motion is in terms of \u2018things moving\u2019 as in a movie film where the dynamics are in terms of multiple characters and their interactions. \u00a0This view is in terms of notional \u2018local material systems\u2019, notionally equipped with their own locally-originating (internal-process-driven and internal-purpose-directed) behaviour. \u00a0\u00a0In the movie film, the focus is on \u201cYou are where you are today because of the decisions and actions you took yesterday.\u201d Western science supports this view by approximating dynamics using the assumption that \u2018the present depends only on the immediate past\u2019, and by the Aristotelian concept of \u2018telos\u2019 or \u2018final cause\u2019 wherein the \u2018local system\u2019 is infused with \u2018purpose\u2019; e.g. the acorn is conceived of as a \u2018local system\u2019 that is infused with knowledge of what it is to become (an oak tree) and with the driven and direction to get there. \u00a0\u00a0As Nietzsche has pointed out, the causal model of western science is \u2018anthropomorphism\u2019 because the concept of \u2018cause\u2019 stands or falls with the concept of \u2018intention\u2019 (telos, purpose, \u2018final cause\u2019), something that we feel we have inside us, but not something that over-rides the unfolding we are included in.<\/p>\n

* * *<\/p>\n

Western science, faced with the problem of explaining complex dynamics (e.g. earthquakes, avalanches, self-organized criticality, the \u2018butterfly effect\u2019) has historically gone with \u2018choosing not that which is most true but that which is most easy\u2019, and what\u2019s most easy, in trying to describe transformative spatial unfolding, is to assume that the source of these dynamics is \u2018LOCAL\u2019 so that, in the case of an earthquake or avalanche, science starts with the rocks and their movements and bypasses the difficult-to-work-with issue of the NONLOCALITY of the source, the continual building of tensions to the point of a threshold being reached where imbalance is partly resolved and tensions relieved by the conversion of potential energy to kinetic energy sometimes suddenly and violently and sometimes playing out more slowly; e.g. when imbalance in thermal field (and its complementing \u2018pressure\u2019 field) in the atmosphere (between equatorial and polar regions) spontaneously induces spatial reorganisation that we call \u2018convection cells\u2019, these \u2018cells\u2019 when they become very violent, being personified and assigned names; e.g. \u2018hurricane Katrina\u2019. \u00a0Though they are created and orchestrated by the parenting medium of the atmospheric flow, science approximates them as \u2018local systems\u2019, notionally equipped with their own locally originating behaviour or \u2018causal agency\u2019. \u00a0This underscores Nietzsche\u2019s claim that science is \u2018anthropomorphism\u2019;<\/p>\n

\u201c\u201cAttraction\u201d and \u201crepulsion\u201d in a purely mechanistic sense are complete fictions: a word. \u00a0We cannot think of an attraction divorced from an \u2018intention.\u2019 — The will to take possession of a thing or defend oneself against it and repel it—that, we \u201cunderstand\u201d: that would be an interpretation of which we could make use.<\/span><\/p>\n

In short: the psychological necessity for a belief in causality lies in the inconceivability of an event divorced from intent; by which naturally nothing is said concerning truth or untruth (the justification of such a belief)! \u00a0The believe in \u2018causae\u2019 falls with the belief in \u2018t\u00e9l\u00e8\u2019 (against Spinoza and his causalism).\u201d \u2013 Nietzsche, \u2018The Will to Power\u2019<\/span><\/p><\/blockquote>\n

The point is that if we are going to explain the world dynamic starting from LOCAL points and LOCAL material systems, as if the transient forms that come and go in the flow are competent foundations for building our view of dynamics on, then we have to impute to the acorn some inner knowledge and purpose that will explain its out-blossoming into an oak tree. \u00a0A tree as a \u2018fountain\u2019 is a popular image wherein the circular flow of water from earth to atmosphere to earth provides a kind of high energy inter-tidal zone in which cells form and thrive in an ecosystem, mutually supportive manner, so that the \u2018tree\u2019 need not be understood as a \u2018local system\u2019 or \u2018thing-in-itself\u2019 but can instead be understood as being spatial reorganization induced in the resolving of energy imbalances. \u00a0The image of forests as \u2018lungs of the planet\u2019 also emerges when we suspend our insisting that \u2018the tree\u2019 is a \u2018local system\u2019 with \u2018its own locally originating behaviour\u2019.<\/p>\n

Aristotle\u2019s \u2018telos\u2019 or \u2018intention\u2019 that is infused into local material systems certainly fills a great gap in a theory of nature\u2019s dynamics THAT STARTS FROM AND BUILDS ON the notion of LOCAL SYSTEMS WITH THEIR OWN LOCAL AGENCY.<\/p>\n

It seems that Aristotle liked to start with an idea and leave it till later to back it up with evidence from the real world of our experience;<\/p>\n

Aristotle maintained that women have fewer teeth than men; although he was twice married, it never occurred to him to verify this statement by examining his wives\u2019 mouths. –Bertrand Russell, , Impact of Science on Society <\/em><\/span><\/p><\/blockquote>\n

By the same token, Aristotle\u2019s claim that material bodies fell to earth with a speed proportional to their weight persisted for a thousand years, … why?<\/p>\n

\u201cStudents coming out of \u2018the academies\u2019 (Aristotelian education was all there was) continued to propagate this for one thousand years until Galileo reasoned that, if it were true, a body of one pound weight would fall to earth ten times more slowly than a body of ten pounds weight, therefore, one could fasten a rope between the two bodies so that the lighter body could slow the fall of the heavier body (i.e. it \u2018didn\u2019t make sense\u2019 to Galileo but hundreds of thousands of graduates of \u2018the academies\u2019 over 1000 years, accepted it and regurgitated it as\u00a0\u2019the truth\u2019).\u201d \u00a0— https:\/\/goodshare.org\/wp\/calculus-takes-us-on-a-mad-joyride\/<\/a><\/span><\/p><\/blockquote>\n

Our ego and our anthropocentrism puts us at the centre of our own dynamics and makes us into \u2018local causal agents\u2019, an approximative sort of model wherein we tell ourselves;<\/p>\n

\u201cYou are where you are today because of the decisions and actions you took yesterday.\u201d<\/span><\/p><\/blockquote>\n

Western science (classical mechanics) has followed up on thus by applying it to dynamic material forms in general, bypassing the energy-charging-and-discharging primacy of \u2018field\u2019, and assuming that the present condition of \u2018local material systems\u2019 depends only on the immediate past. \u00a0This, of course, is innately inadequate for explaining earthquakes, avalanches, convection cells and turbulence, but it has its utility as a crude way of rendering the world dynamic that lends itself to sharing by way of language.<\/p>\n

That is, if the occidental warns the oriental that; \u2018a tornado is coming\u2019, the oriental is not going to come back with a philosophical rant that rejects the presenting of the nonlocal flow by reifying visual features within it, … the oriental is going to appreciate the conciseness of reducing a turbulent eruption in the flow to a \u2018word\u2019, a notional \u2018local system\u2019 that attaches to a lookup table with the entry; \u2018This is a violent local system that moves through space as a compact unit and can do extreme damage to anything in its path\u2019.<\/p>\n

Problems begin when \u2018words\u2019 are \u2018confused for reality\u2019 rather than being accepted as \u2018idealizations\u2019 that describe flow features that are the \u2018shadows\u2019 of the deeper (flow-) reality. \u00a0Such confusion permeates the occidental (LOCAL) view, increasingly so with each new crop of university graduates who buy into Aristotle\u2019s \u2018telos\u2019 and regard it as \u2018real\u2019 rather than as a descriptive tool that should not be confused for reality. \u00a0As the students of Lao Tsu put it;.<\/p>\n

“the words are fingers pointing at the moon; if you watch the finger you can’t see the moon”; this was expressed very eloquently by Arthur Waley, one of the outstanding translators of Chinese literature and poetry whose commentaries are invariably fascinating and perceptive: “Not only are books the mere discarded husk or shell of wisdom, but words themselves… are irrelevant to the deeper experience of Tao, the ‘wordless doctrine’. If the Taoist speaks and still more if he writes, he does so merely to arouse interest in his doctrines, and not in any hope of communicating what another cannot be made to feel, any more than you can feel the pain in my finger”<\/p>\n

\u2018Inclusionality\u2019, then, can be seen as a world view that understands both the inherent primacy of the NONLOCAL flow in the continual engendering of the unfolding world dynamic, which we experience as;<\/p>\n

\u201cLife is what happens to you while you\u2019re busy making other plans.\u201d<\/span><\/p><\/blockquote>\n

and, at the same time, the utility of giving synthetic primacy to a notional LOCAL sourcing of the world dynamic by way of transient emergent features that can be encapsulated in language as \u2018local beings\u2019 (nouns), notionally equipped with their own \u2018locally originating behaviour\u2019 (verbs). \u00a0Of course, splitting the world dynamic up into local sources of dynamic behaviour requires some \u2018analytical backfill\u2019 to explain what is in the interior of these local systems that drives and directs their behaviour from the inside, and here\u2019s where thanks go to Aristotle for his notions of encoded information (\u2018knowledge\u2019) and \u2018telos\u2019 (final cause or purpose\/intention) without which, we could never make this \u2018local sourcing\u2019 simplified pseudo-reality \u2018hang together\u2019 and give us the sense that;<\/p>\n

\u201cYou are where you are today because of the decisions and actions you took yesterday.\u201d<\/span><\/p><\/blockquote>\n

Equipped with the \u2018inclusional world view\u2019 which puts both these views into meaningful context, we would suspend our view of \u2018self\u2019 as a local system and instead understand ourselves in the same sort of \u2018topological context\u2019 as the four contemporaneous and co-spatial forms; \u2018Charley, Francis, Ivan and Jeanne\u2019 in the photo in the Joy-Ride essay; i.e. as Ernst Mach\u2019s principle describes it; \u2018The behaviour of the habitat conditions the behaviour of the inhabitants at the same time as the behaviour of the inhabitants conditions the behaviour of the habitat.\u2019\u00a0 This is a virtual layover to the Amerindian traditional worldview.<\/p>\n

When we move, we move relative to the universe in the manner of an inertial element in an inertial field; i.e. we are the universe at the same time as we move within it. \u00a0Though this is something well known and accepted, it tends to be forgotten when we are in our \u2018ego\u2019 mode and imagining ourselves to be \u2018local systems\u2019 with \u2018our own locally originating behaviour\u2019 that is notional powered by internal biochemical processes and directed by knowledge-informed purpose.<\/p>\n

When we confuse this latter \u2018local systems\u2019 view of self for \u2018reality\u2019 we get ourselves in a lot of trouble.<\/p>\n

Can you imagine what would happen if we unleashed six billion of these \u2018local systems\u2019 that all believed that they were \u2018local, independently existing system\u2019 with their own \u2018locally originating behaviours\u2019 that acted\/interacted in a notional absolute space so that it made sense for them to be internal motivated by the pursuit of their own self-interests? \u00a0What would likely happen as these \u2018local systems\u2019 started bumping into one another would be for \u2018common interest groups\u2019 to coagulate and to use their greater power to pursue their collective self-interests. \u00a0This would diminish the head-butting within the common interest collective but it would make the head-butting between the common interest groups horrendous. \u00a0If they stayed with the \u2018local systems model\u2019, they would have to conclude that \u2018the way out of this mess\u2019 was to \u2018complete the coagulation\u2019 to the point that everyone was included in a single \u2018common interest group\u2019. \u00a0This would logically be undertaken by the most powerful common interest groups and\/or alliances amongst the most powerful common interest groups, so that even if it were impossible to achieve a total coagulation, the balance of power would be such that the not-included common interest groups could be made to dance to the tune of the dominant power alliance.<\/p>\n

If the \u2018inclusional\u2019 worldview were ever to permeate the collective consciousness, however, the confusing of \u2018local systems with embedded Aristotelian telos\u2019 with \u2018reality\u2019 would be suspended and what would subsume it would\u00a0 understanding as in \u00a0Mach\u2019s principle or the topology of contemporaneous hurricanes wherein \u2018the dynamics of habitat condition the dynamics of inhabitants at the same time as the dynamics of the inhabitants are conditioning the dynamics of the habitat\u2019, or in other words, we are not only all in this together, but together we are this.<\/p>\n

* * *<\/p>\n","protected":false},"excerpt":{"rendered":"

From: ted lumley [mailto:emiliano@goodshare.org] Sent: Saturday, June 19, 2010 12:50 PM To: ‘inclusional-research@googlegroups.com’ Subject: The Inclusional World View [take n+1] The Inclusional World View\u00a0 [take n+1] We experience inclusion in a ceaselessly innovative spatial-relational unfolding that we refer to as Nature aka \u2018the World\u2019, aka \u2018Life\u2019. \u00a0We compare it to a fire because while fire […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":104,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-756","page","type-page","status-publish","hentry","count-0","even alt","author-emile","last"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/pages\/756","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/comments?post=756"}],"version-history":[{"count":5,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/pages\/756\/revisions"}],"predecessor-version":[{"id":759,"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/pages\/756\/revisions\/759"}],"wp:attachment":[{"href":"https:\/\/goodshare.org\/wp\/wp-json\/wp\/v2\/media?parent=756"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}