Difference between revisions of "Holotopia: Keywords"
From Knowledge Federation
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<p>Every new paradigm brings with it a new way of speaking. This collection of <em>keywords</em> is an alternative natural entry point to <em>holotopia</em>.</p> | <p>Every new paradigm brings with it a new way of speaking. This collection of <em>keywords</em> is an alternative natural entry point to <em>holotopia</em>.</p> | ||
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| + | <div class="col-md-3"><em>Wholeness</em> </div> | ||
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| + | <p><em>Wholeness</em> is what distinguishes a healthy organism, and a whole and well-functioning mechanism. The point here is to see that it's not any detail as such, but the <em>wholeness</em> they compose together that makes "a difference that makes a difference". </p> | ||
| + | <p><em>Wholeness</em> is a a single and simple, yet all-inclusive value; it is etymologically related to both "health" and "holiness". It is the core <em>meme</em> in the <em>holotopia</em> <em>memeplex</em>.</p> | ||
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| + | <div class="col-md-3"><em>Tradition</em> and <em>design</em></div> | ||
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| + | <p><em>Tradition</em> and <em>design</em> are two alternative ways to <em>wholeness</em>. <em>Tradition</em> relies on Darwinian-style evolution; <em>design</em> on awareness of the whole and deliberate action. The point here is that when <em>tradition</em> can no longer be relied on, <em>design</em> must be used.</p> | ||
| + | <p>[[Holotopia: Anthony Giddens|Anthony Giddens]] is the Holotopia's <em>icon</em> of <em>design</em> and <em>tradition</em>. And of the <em>insight</em> that our contemporary condition can be understood as a precarious transition from one way of evolving to the next. We are no longer <em>traditional</em>; and we are not yet <em>designing</em>. And isn't that precisely what the Modernity <em>ideogram</em>, that bus with candle headlights, is telling?</p> | ||
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| + | [[File:Modernity.jpg]] | ||
| + | <small><center>Modernity <em>ideogram</em></center></small> | ||
| + | </div> </div> | ||
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| + | <div class="col-md-3"><em>Homo ludens</em></div> | ||
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| + | <p> | ||
| + | [[File:Giddens-OS.jpeg]] | ||
| + | </p> | ||
| + | <p>This concepts points to a possibility, or the reality, of de-volution. It roughly corresponds to what Giddens called "ontological security", and it <em>federates</em> other insights and connotations as well. The point here is that although we might be biologically equipped to evolve as the <em>homo sapiens</em>, our <em>cultural</em> evolution may well degenerate along the <em>homo ludens</em> path. The <em>homo ludens</em> does not seek knowledge to make choices; he simply sees what "works", or appears to work, and does that. </p> | ||
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* Epistemology | * Epistemology | ||
<small>The <em>epistemology</em>, identified as <em>the knowledge of knowledge</em> and its various consequences, is the <em>keyword</em> we use to point to the very core function of the academic tradition. What Socrates, and Galilei, and other founding fathers of the academic tradition had in common, was that they used <em>knowledge of knowledge</em> to counter the effects of renegade and power-based <em>socialization</em>. And in that way help knowledge, and humanity, come out of its evolutionary pitfalls, and evolve further.</small> | <small>The <em>epistemology</em>, identified as <em>the knowledge of knowledge</em> and its various consequences, is the <em>keyword</em> we use to point to the very core function of the academic tradition. What Socrates, and Galilei, and other founding fathers of the academic tradition had in common, was that they used <em>knowledge of knowledge</em> to counter the effects of renegade and power-based <em>socialization</em>. And in that way help knowledge, and humanity, come out of its evolutionary pitfalls, and evolve further.</small> | ||
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* Academia | * Academia | ||
<small>We define <em>academia</em> as "institutionalized academic tradition". Has this institutionalization been done correctly—in a way that secures the preservation of the academic tradition's social function, and values? And if errors have been made—what would it take to correct them?</small> | <small>We define <em>academia</em> as "institutionalized academic tradition". Has this institutionalization been done correctly—in a way that secures the preservation of the academic tradition's social function, and values? And if errors have been made—what would it take to correct them?</small> | ||
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* Knowledge federation | * Knowledge federation | ||
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<p><small>CORE POINT: This is what the academic tradition is really about, since its inception. KF vs. socialization!... As a verb, <em>knowledge federation</em> points to all those various activities that enable us to combine specific insight into overarching more general ones–and thereby give them more visibility, and power. The <em>federation</em> is not completed before those insights are reflected in institutionalized and common ways in which issues are comprehended and handled. Thus naturally, <em>knowledge federation</em> is what enables us to create new meaning. And to change a <em>paradigm</em>.</small> </p> | <p><small>CORE POINT: This is what the academic tradition is really about, since its inception. KF vs. socialization!... As a verb, <em>knowledge federation</em> points to all those various activities that enable us to combine specific insight into overarching more general ones–and thereby give them more visibility, and power. The <em>federation</em> is not completed before those insights are reflected in institutionalized and common ways in which issues are comprehended and handled. Thus naturally, <em>knowledge federation</em> is what enables us to create new meaning. And to change a <em>paradigm</em>.</small> </p> | ||
<p><small>The <em>holotopia</em> can be understood as a result of <em>federating</em> the knowledge we own—and consciously handling the priorities.</small> </p> | <p><small>The <em>holotopia</em> can be understood as a result of <em>federating</em> the knowledge we own—and consciously handling the priorities.</small> </p> | ||
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* Socialization | * Socialization | ||
<small>Let's think of it, for now, as the alternative to <em>knowledge federation</em>.</small> | <small>Let's think of it, for now, as the alternative to <em>knowledge federation</em>.</small> | ||
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* Homo ludens | * Homo ludens | ||
<small>It's a devolution. We use "ontological security" or "socialization", to cope with the increasing complexity of our world, not knowledge. <em>Extremely</em> dangerous!!!</small> | <small>It's a devolution. We use "ontological security" or "socialization", to cope with the increasing complexity of our world, not knowledge. <em>Extremely</em> dangerous!!!</small> | ||
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* Mirror | * Mirror | ||
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<p><small>Two insights result from the self-reflection in front of the <em>mirror</em>: (1) That what we believed was "objective reality" was really our own (that is, our <em>culture's</em> construction—hence that criterion for "right knowledge" (the maintenance of which is the <em>academia's</em> core social role) cannot be "objectivity" or "correspondence with reality". (2) The <em>need</em> of our society for <em>effective</em> knowledge has become vital and acute. The overall resulting main point is that it is the <em>academia</em>'s natural mandate and duty is to act according to the values of the tradition on which legacy it's been created—and <em>lead our society through the mirror</em>, symbolically speaking.</small> </p> | <p><small>Two insights result from the self-reflection in front of the <em>mirror</em>: (1) That what we believed was "objective reality" was really our own (that is, our <em>culture's</em> construction—hence that criterion for "right knowledge" (the maintenance of which is the <em>academia's</em> core social role) cannot be "objectivity" or "correspondence with reality". (2) The <em>need</em> of our society for <em>effective</em> knowledge has become vital and acute. The overall resulting main point is that it is the <em>academia</em>'s natural mandate and duty is to act according to the values of the tradition on which legacy it's been created—and <em>lead our society through the mirror</em>, symbolically speaking.</small> </p> | ||
<p> <small> The <em>holoscope</em>, and the <em>holotopia</em>, are the names we have given to the academic and the social reality on the other side of the <em>mirror</em>.</small> </p> | <p> <small> The <em>holoscope</em>, and the <em>holotopia</em>, are the names we have given to the academic and the social reality on the other side of the <em>mirror</em>.</small> </p> | ||
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* Truth by convention | * Truth by convention | ||
<small>What is "truth" if it's not "correspondence with reality"? The <em>holoscope</em> consistently uses <em>truth by convention</em>—which is the kind of truth used in mathematics: "When I say <em>X</em>, I man <em>Y</em>. There is no point asking whether <em>X</em> "really is" <em>Y</em>. The <em>truth by convention</em> fully liberates information and knowledge from its dependence on "reality" (read "tradition"). It is offered as a new 'Archimedean point', which can once again empower knowledge to 'move the world' (shift the <em>paradigm</em>).</small> | <small>What is "truth" if it's not "correspondence with reality"? The <em>holoscope</em> consistently uses <em>truth by convention</em>—which is the kind of truth used in mathematics: "When I say <em>X</em>, I man <em>Y</em>. There is no point asking whether <em>X</em> "really is" <em>Y</em>. The <em>truth by convention</em> fully liberates information and knowledge from its dependence on "reality" (read "tradition"). It is offered as a new 'Archimedean point', which can once again empower knowledge to 'move the world' (shift the <em>paradigm</em>).</small> | ||
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* Keyword | * Keyword | ||
<small>The <em>keywords</em> are defined by convention—hence they are allowed to have different meanings than they do in our traditional <em>paradigm</em>. The <em>keywords</em> allow us to speak, and also <em>think</em> differently. Until we find a better way, we distinguish them by writing them in italics.</small> | <small>The <em>keywords</em> are defined by convention—hence they are allowed to have different meanings than they do in our traditional <em>paradigm</em>. The <em>keywords</em> allow us to speak, and also <em>think</em> differently. Until we find a better way, we distinguish them by writing them in italics.</small> | ||
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* Paradigm | * Paradigm | ||
<small>A <em>paradigm</em> is an "order of things"—a collection of things that are so related to each other, that changing one of them requires that we change them all.</small> | <small>A <em>paradigm</em> is an "order of things"—a collection of things that are so related to each other, that changing one of them requires that we change them all.</small> | ||
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* Elephant | * Elephant | ||
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* Culture | * Culture | ||
<small><em>Culture</em> is defined as <em>cultivation</em> of <em>wholeness</em>; <em>cultivation</em> is defined by analogy with planting and watering a seed. </small> | <small><em>Culture</em> is defined as <em>cultivation</em> of <em>wholeness</em>; <em>cultivation</em> is defined by analogy with planting and watering a seed. </small> | ||
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* Information | * Information | ||
<small>Just as we do in cultivation of land, we depend on the experience of others to do <em>any</em> sort of <em>cultivation</em>. We define <em>information</em> as "recorded experience". </small> | <small>Just as we do in cultivation of land, we depend on the experience of others to do <em>any</em> sort of <em>cultivation</em>. We define <em>information</em> as "recorded experience". </small> | ||
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* Gestalt | * Gestalt | ||
<small>A <em>gestalt</em> is a way in which any situation or theme is comprehended, which points to a way in which it may need to be handled. The point here is that multiple <em>gestalts</em> tend to be possible. As this <em>keyword</em> is defined within the <em>holoscope</em>, having a <em>gestalt</em> that is appropriate to one's situation is tantamount to being "informed". </small> | <small>A <em>gestalt</em> is a way in which any situation or theme is comprehended, which points to a way in which it may need to be handled. The point here is that multiple <em>gestalts</em> tend to be possible. As this <em>keyword</em> is defined within the <em>holoscope</em>, having a <em>gestalt</em> that is appropriate to one's situation is tantamount to being "informed". </small> | ||
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* Dialog | * Dialog | ||
<small>It is a natural tendency of our mind to hold on to a certain <em>gestalt</em>, and reject others. The <em>dialog</em> is a culture of communication where we consciously resist and counteract this tendency. David Bohm rightly considered the <em>dialog</em> as a prerequisite to true communication; to changing the <em>paradigm</em>; and to resolving our core issues by evolving further.</small> | <small>It is a natural tendency of our mind to hold on to a certain <em>gestalt</em>, and reject others. The <em>dialog</em> is a culture of communication where we consciously resist and counteract this tendency. David Bohm rightly considered the <em>dialog</em> as a prerequisite to true communication; to changing the <em>paradigm</em>; and to resolving our core issues by evolving further.</small> | ||
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* Socialization | * Socialization | ||
Revision as of 08:15, 2 April 2020
Holotopia: Keywords
Every new paradigm brings with it a new way of speaking. This collection of keywords is an alternative natural entry point to holotopia.
Wholeness
Wholeness is what distinguishes a healthy organism, and a whole and well-functioning mechanism. The point here is to see that it's not any detail as such, but the wholeness they compose together that makes "a difference that makes a difference".
Wholeness is a a single and simple, yet all-inclusive value; it is etymologically related to both "health" and "holiness". It is the core meme in the holotopia memeplex.
Tradition and design
Tradition and design are two alternative ways to wholeness. Tradition relies on Darwinian-style evolution; design on awareness of the whole and deliberate action. The point here is that when tradition can no longer be relied on, design must be used.
Anthony Giddens is the Holotopia's icon of design and tradition. And of the insight that our contemporary condition can be understood as a precarious transition from one way of evolving to the next. We are no longer traditional; and we are not yet designing. And isn't that precisely what the Modernity ideogram, that bus with candle headlights, is telling?
Homo ludens
This concepts points to a possibility, or the reality, of de-volution. It roughly corresponds to what Giddens called "ontological security", and it federates other insights and connotations as well. The point here is that although we might be biologically equipped to evolve as the homo sapiens, our cultural evolution may well degenerate along the homo ludens path. The homo ludens does not seek knowledge to make choices; he simply sees what "works", or appears to work, and does that.