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| − | <div class="page-header" ><h1>Holotopia: Keywords</h1></div>
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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>
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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>
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| − | <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>
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| − | <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]]
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| − | <small><center>Modernity <em>ideogram</em></center></small>
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| − | <div class="col-md-3"><em>Keyword</em></div>
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| − | <p><em>Keywords</em> are concepts defined by <em>design</em>. Technically, we use <em>truth by convention</em>. By using <em>keywords</em>, we can depart from the <em>traditional</em> ways of looking at things, and "think outside the box". Shift the <em>paradigm</em>.</p>
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| − | <p>A subtle point here is that the <em>keywords</em> do not correspond with "reality"; they define a way of looking at experience. Hence the point is <em>not</em> whether for instance the <em>power structures</em> "really exist"; but whether this concept allows us to see and comprehend an essential <em>aspect</em> of the world we live, and its various parts and phenomena.</p>
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| − | <div class="col-md-3"><em>Homo ludens</em></div>
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| − | <p>This <em>keyword</em> points to a possibility, or to the reality, of devolution. It roughly corresponds to what Giddens called "ontological security", and it <em>federates</em> other insights and connotations as well. </p>
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| − | <p>
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| − | </p>
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| − | <p>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 degenerate and follow the <em>homo ludens</em> pattern. The <em>homo ludens</em> does not seek knowledge to make choices; he simply sees or feels what "works", or appears to work, and does that. </p>
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| − | <p>The <em>homo ludens</em> evolution might be the only option to the people living in a complex, fast-moving world—without <em>effective knowledge</em> that would allow them to comprehend it. The <em>homo ludens</em> is the quintessential opportunist. He learns his various roles as one would learn the rules of a game, and plays competitively. He forms alliances only when they seem to further his position in 'the game'. </p>
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| − | <p>The <em>homo ludens</em> has no way to change his <em>paradigm</em>.</p>
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| − | <p>A subtle point here is that the <em>homo ludens</em> and the <em>homo sapiens</em> represent two entirely different ways of "knowing". Interestingly, each will consider himself as the paragon of evolution, and the other alternative as being on the verge of extinction. The <em>homo ludens</em> just looks around; the <em>homo sapiens</em> looks at the data...</p>
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| − | <div class="col-md-3"><em>Academia</em></div>
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| − | <p>We define <em>academia</em> as "institutionalized academic tradition". </p>
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| − | <p>The story of [[Holotopia: Socrates|Socrates]], who serves as the <em>icon</em> of the <em>academia</em>, and the story of [[Holotopia: Galilei|Galilei]], who serves as the <em>icon</em> of science, show that—as those <em>keywords</em> might suggest—securing the <em>homo sapiens</em> evolution is what the academic tradition has been all about, since its inception. By favoring the less opportunistic options, both Socrates and Galilei made incisions that had vast consequences for humanity's cultural evolution.</p>
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| − | <p>Our proposal is made to the <em>academia</em>. By making this definition, we were able to make our case for adopting <em>knowledge federation</em> as an academic field and real-life <em>praxis</em> clear and precise. </p>
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| − | <div class="col-md-3"><em>Epistemology</em></div>
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| − | <p>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 <em>homo ludens</em> evolutionary pitfalls, and evolve further.</p>
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| − | <div class="col-md-3"><em>Design epistemology</em></div>
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| − | <p>The <em>design epistemology</em> is the crux of our proposal. It means considering knowledge work institutions, tools and professions as systemic elements of larger systems; instead of <em>reifying</em> the status quo (as one would naturally do in a <em>traditional</em> culture).</p>
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| − | <p>The <em>design epistemology</em> is the <em>epistemology</em> that suits a culture that is no longer <em>traditional</em>. </p>
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| − | <p>A subtle but essential point is that the <em>design epistemology</em> is the alternative to <em>reification</em>. It suits the <em>traditional cultures</em> to socialize their members into a shared worldview, considered as "reality". Bourdieu's keyword <em>doxa</em>—which dates back all the way to Plato—can be used to point out that liberating people from power-related <em>doxa</em>, and allowing the evolution of knowledge to continue on its own premises—is the core social role of the academic tradition.</p>
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| − | <div class="col-md-3"><em>Prototype</em></div>
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| − | <p>When <em>Information</em> is no longer conceived of as an "objective picture of reality", but an instrument to interact with the world around us—<em>information</em> cannot be confined to academic books and articles. The <em>prototypes</em> serve as models, as experiments, and as interventions.</p>
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| − | </div> </div>
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| − | <div class="col-md-3">Knowledge federation</div>
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| − | <p>Imagine a world where people don't try to make their ideas consistent; where they believe in—whatever. Yes, it is difficult to even <em>imagine</em> such a world. It is the nature of a healthy mind to try to make things consistent. As Kurt Vonnegut wrote: Lion got to hunt... </p>
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| − | <p>So let this "keeping things consistent" be, roughly, <em>knowledge federation</em>, by definition. Keeping our ideas consistent; and our actions consistent with what we know, or <em>should</em> know.</p>
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| − | <p>Once again, we may see <em>knowledge federation</em> as the <em>academia</em>'s core social role. Isn't that what academic publishing, peer reviews etc. are really all about?</p>
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| − | <p>The question then is—<em>how</em> do we <em>federate</em> knowledge? "During philosophy's childhood it was rather generally believed that it is possible to find everything which can be known by means of mere reflection", wrote Einstein. You'll notice that that's what Socrates was doing—engaging people in seeing that their ideas were not <em>logically</em> consistent. Galilei (science) added mathematical theories, and experiments. Newton added "mathematical principles", which became the pattern of "good knowledge". The modern science saw the <em>limits</em> of this approach.</p>
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| − | <p>So <em>how</em> shall we now <em>federate</em> knowledge? There is a <em>meta</em> movement here—we need to <em>federate</em> better ways to <em>federate</em> knowledge, by <em>federating</em> the <em>knowledge of knowledge</em>... Which is, of course, what our <em>knowledge federation</em> proposal is all about, academically speaking. </p>
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| − | <p><em>Knowledge federation</em> may then also be understood as "meta-epistemology"...:) </p>
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| − | <div class="col-md-3"><em>Insight</em></div>
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| − | <p>In the more detailed <em>knowledge federation</em> <em>prototype</em> we use the technical keyword <em>gestalt</em>. We use <em>ideograms</em> to represent them.</p>
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| − | <p>The point here is that multiple <em>gestalts</em> are possible. "Our house is on fire" is a canonical example. <em>Effective knowledge</em> (what "being informed" is about) is operationalized as having a <em>gestalt</em> that is appropriate to the situation; which points to effective action.</p>
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| − | [[File:Gestalt.gif]]
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| − | <small><center>Modernity <em>ideogram</em></center></small>
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| − | * Homo ludens
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| − | <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
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| − | <p><small>Is the <em>academia</em> guiding our society along the <em>homo sapiens</em> evolutionary path? Or the <em>homo ludens</em> evolutionary path?</small></p>
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| − | <p><small>The <em>mirror</em> is a <em>gestalt</em>, which points to the nature of the condition the contemporary <em>academia</em> is in. We keep busy with business as usual; but our condition demands that we stop and self-reflect.</small> </p>
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| − | <p><small>When we do that, in the light of available insights, we see that a major change of <em>epistemology</em> is called for, leading to a change of our self-perception, and self-identity. On the Holotopia map featuring the five insights, this insight is what we called <em>socialized reality</em>, which is in the <em>holotopia</em> scheme of things analogous to the astrophysical insights of Copernicus and others (from which the <em>epistemology</em> of Galilei and others naturally followed). </small> </p>
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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>
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| − | <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
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| − | <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
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| − | <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
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| − | <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
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| − | <small>The <em>elephant</em> is almost synonymous to the <em>paradigm</em>. We use this <em>keyword</em> to point to the fact that an emerging <em>paradigm</em> is like the proverbial "elephant in the room". That the visionary thinkers who anticipate it, like the proverbial "blindfolded men touching the elephant", see and described its different parts, in ways that may at first seem unrelated and meaningless. And that our core aim is to use their insights as roadsigns, which help us see the whole big thing.</small>
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| − | * Culture
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| − | <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
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| − | <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
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| − | <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
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| − | <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
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| − | <p><small>Sergei Chakhotin was a researcher in Ivan Pavlov's laboratory; he then participated in the 1932 German electoral campaign against Hitler. We mention him here because of the observation he made—that Hitler was doing to the German people what Pavlov was doing to his dogs: he was <em>socializing</em> them. We use this <em>keyword</em> to point to all various ways in which people's worldviews (and <em>gestalts</em>, and values...) can be subtly or overtly converted, even without anyone taking notice. </small> </p>
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| − | <p><small> Once we've been <em>socialized</em> to accept a certain worldview as "reality", we'll tend to respond to anything that disrupts it with antagonism; or even anger. The <em>dialog</em> requires that we be mindful of such tendencies. And that we consciously counteract them. </small></p>
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| − | <p><small>Thus the <em>holotopia</em> may be understood as an intervention into our contemporary condition, which empowers us to overcome the effects of renegade <em>socialization</em>, acquire new <em>gestalts</em>, and become able to change our <em>paradigm</em>. </small></p>
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| − | <p><small>Just as our ancestors did in Galilei's time. And so many times before then.</small> </p>
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