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Detailing a new approach to maximizing human progress

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  • Zon
    Zon Powers four-part introduction to advanced nurturance Greetings, fellow appreciators of human potential. I m currently deeply involved in writing a book
    Message 1 of 1 , Jul 2 12:41 PM
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      Zon Powers' four-part introduction to advanced nurturance

      Greetings, fellow appreciators of human potential. I'm currently
      deeply involved in writing a book on my personal approach to human
      potential for progress, its nature and actualization. This journey
      of introspection and observation has led me to a reworking of what I
      view as the foundations of modern society—philosophy and psychology.
      Modern philosophy has basically stagnated into negativistic thought
      with existentialism and deconstructionism, both of which are quite
      valuable but theoretically incomplete. And psychology has never had
      a firm footing on understanding its underlying energy subjectivity.
      I don't expect the ideas presented here to be self-evident or even
      fully clarified because my intent with this letter is to present a
      very condensed introduction that hits upon most of the bases of my
      work. My book will provide such detail, but I do want to inspire
      discussion on these issues. Life is an ongoing learning process and
      all ideas are improvable. So bear with the length of this posting
      please. I thought it best not to separate these four parts in
      different postings. Thank you in advance for your careful
      consideration of my postmodern relativistic approach to the human

      Always growing,

      Zon Powers

      PART ONE: The Objectification-Assimilation Continuum

      Here I attempt to compare external/objectification-focused selfhood
      with internal/assimilation-focused selfhood. Current narcissism
      study relies on the terms "false self" and "true self," but neither
      of these forms of self ever exist, in my opinion. Self is not found
      or lost but created subconsciously along either of two polarizing
      routes—object relations focus which emphasizes survivalism (objective
      cohesion) or self-definitional (assimilative) focus which emphasizes
      dynamic self-perfectibilism (subjective cohesion).

      All people's psyches fall in between the unattainable polar extremes
      of pure objectification and pure assimilation. [It is debatable
      whether animalism and sustained nirvana represent examples of these
      polar relational opposites.] Those who have narcissistic personality
      disorder would fall roughly in the middle of the continuum but
      slightly closer to the assimilation extreme, thus the internal strife
      as they are torn between two extremely powerful forces—their natural
      attraction to assimilation and their unnatural but overwhelmingly
      reinforced social pull toward objectification. Modern psychology
      does not know how to "cure" these "middle" narcissists and applies
      avoidance techniques for coping, much in the way addictions are often
      handled, but in this case the functional coping can only be achieved
      through greater and reinforced self-denial. Conversely, the healthy
      narcissists are those on the continuum who are even closer to the
      assimilation extreme, thus more controlling of and not controlled by
      the current sweeping social pull toward objectification. Those
      closest to the assimilation extreme are natural philosophers seeing
      and bringing order and unity to thought processes where society does
      not recognize such order and unity. Pure science and scientism, on
      the other hand, rests close to the objectification extreme on the
      continuum, virtually ignores their subjective bases and brings order
      and unity to objects where society does not recognize such order and
      unity. The direction of world progress depends largely on whether
      the assimilators can match or surpass the social influence of the
      objectifiers. Unless this happens, moral ambiguity and psychological
      disturbances in the population will increase dramatically, which
      would severely destabilize society itself.

      PART TWO: The Importance of Free Will in Dynamic Understanding of
      Subjectivistic Reason

      Necessary irrationality is any thought process that exists through
      subjectivistic reason, not objectivistic reason or subjectivistic
      delusion, and as such has become undervalued in modern, objectivistic
      society. Subjectivity, the root of all human experience and thought,
      is inherently irrational. Such fundamental irrationality can be
      rationally understood, but not without using subjectivistic,
      irrationalistic tools and methods. I intend to help develop such
      exploratory tools with my philosophical approach to psychology. The
      concept of free will is irrational but necessary for perpetual
      understanding of subjectivity and for full self-empowerment. I
      intend to show how objectivity itself is formed, shaped and defined
      by irrational subjectivity and thus, understanding subjectivity is
      also key in understanding objectivity. Such understanding requires
      increased self-definition and a de-emphasis on objectivity and
      objectification. Objectivity is important for understanding
      seemingly external and physical phenomena. Self-definition is
      necessary for clarifying one's self-nature and shaping one's
      capacities for personal progress holistically. Self-definition and
      objectivity can coexist within a healthy mental balance called "free-
      sponsibility," which I'll return to later here. Objectification is
      identity through self-fragmentation. Self-definition is identity
      through self-unification. Entirely different study techniques are
      necessary for the optimal use of these two approaches to interpreting
      and learning.

      The concept of free will is necessary for the successful process of
      self-definition. Understanding self requires accepting full control
      of self, which is rationalistically illusory (what the early
      existentialists ran up against). So the redefinition of reality is
      necessary to include the importance and pervasiveness of
      irrationality. [Incidentally, free will only seems irrational to an
      objectivist because s/he hasn't discovered its usefulness yet. This
      entire treatment is assuming an audience of objectivists.]
      Objectivistic bias obscures and distorts human potential for
      progress. My psycho-philosophy would shift the meaning of
      abstraction from non-factual to non-self-definitional phenomena. In
      this way, self-definition and its accompanying free will are seen as
      concrete, not abstract, and physicality is seen as abstract. My
      philosophy works to examine how much and in what ways reality is
      necessarily illusory and how to rationally integrate the coexistence
      of reality and illusion into a healthy, progress-maximizing balance.
      Currently psychology has developed to the point that it belittles
      irrationality even though our psyches are necessarily irrationality-
      based. Objectivity and subjectivity are both extremely important
      concepts which are real, dynamic and crucial to human progress. We
      need to respect and understand their striking differences as well as
      their interactive capacities.

      PART THREE: The Merging of Philosophy with Psychology into

      The next major transformation with psychology and philosophy I expect
      will be the complete merging of the two fields. Psychology needs to
      be philosophical in order to hone self-ordered thinking, unlimited
      free will aspects, increased control of self and perfection of
      society. Philosophy needs to be psychological in order to reclaim
      its previous status of social legitimacy, construct dynamic instead
      of static models of reality, transition unproductive irrationality
      into both rationality and productive irrationality and also to show
      how subjectivity controls every level of objectivity. I have coined
      a term for this imminently emergent field I have coined the
      term "philomindology," intended to mean "love of the study of human
      potential." I use the term to indicate both the new field and also
      any individual version of holistic philomindological theories, just
      as "philosophy" refers to the field of philosophy and also to any
      individual set of philosophical theories which a philosopher holds on
      her/his own. [ Incidentally, philomindology would also provide an
      ethical foundation for constructive transhumanism.] Each
      philomindologist would have to develop his/her own personalized form
      of philomindology based on his/her own experiences. A
      philomindologist cannot adopt another person's philomindology. My
      expectation is that all philomindologies would naturally be very
      similar in many ways, and thus highly assimilative with each other,
      but since all rigorous philomindologies must be assimilated for full
      progressive effect, a great deal is to be learned from assimilating
      dissimilar philomindologies.

      My particular philomindology has a perfectionistic stimulationistic
      psychological approach and is called "advanced nurturance." I intend
      to show how human violence, alienation and apathy can be virtually
      eradicated while developing extremely powerful support systems and
      triggering activation of previously untapped abilities for self-
      design, social design and reality design. Advanced nurturance would
      have sweeping implications for all humanities fields, most
      particularly in education, linguistics and political science by
      fostering formalized self-directed education, a new type of language
      with single-meaning terms only and subjectivistic nuance, and
      utopianism via libertarian-socialism.

      Advanced nurturance is an anti-normative approach to psychology.
      Instead of the current psychological focus on passive functionality
      via coping strategies , i.e. normalism, I propose a psychological
      focus on full, active self-empowerment via empathetic narcissism,
      which would place the responsibility of reality definition on the
      individual and allow for ever greater corresponding freedoms to
      support the ever increasing responsibilities incurred. Detection of
      one's "free-sponsibility"—the psychological state of balanced,
      matching levels of freedom and responsibility—is key in determining
      mental health in my approach. Current psychology leaves people with
      much more freedom than they have responsibility to handle. Free-
      sponsibility is the balance that allows for healthy empathetic
      narcissistic self-empowerment. Object relations-focused disciplines
      such as science and logic would not only be possible within
      empathetic narcissism but also enhanced by it. I predict that
      empathetic narcissist civil rights will become a major civil rights
      cause in the near future, much as non-heterosexual rights are now a
      major civil rights concern in the public arena. [As a non sequitur,
      I also want to mention that I'm still searching for the developmental
      mechanism that determines where on the objectification-assimilation
      continuum one would fall, but I hope and expect to find it soon.]

      Some important empathetic narcissism subjects include:
      1. immediate gratification
      2. quintessential selfhood
      3. constructive self-indulgence/nurturant hedonism
      4. empathetic narcissism vs. vanity narcissism
      5. ultimate viscerality
      6. free-sponsibility
      7. realitization

      PART FOUR: The Greatest Philosophical Blunder of the Modern Era—the
      Usurpation of "Reality" by Psychology

      The concept of "reality" has been to a great extent taken over by
      psychology formally through object relations theory. "Reality" is
      purely a philosophical construct, subjective in nature and infinite
      in scope. The scientistic elements of current psychology have now
      claimed righteousness and reality, taking up the definition of
      reality where philosophy stagnated on it. I propose that philosophy
      debunk disempowering aspects of object relations theory, support
      empathetic narcissism and provide some version of advanced nurturance
      as a psycho-philosophy serving as a foundation for psychology
      (instead of science) and serving as a new philosophical paradigm
      building on modern world philosophical venues.

      Of course no one person's thoughtful philosophy need carry more
      weight than another person's thoughtful philosophy, so I'm quite
      eager to refine my views on advanced nurturance through my own
      exploration as well as through dialogue with other careful thinkers.
      Advanced nurturance is highly anti-dogmatic and anti-righteous
      (though it may not appear so at first glance), so constructive input
      is always encouraged and called for. Discussion of advanced
      nurturance is a linguistic challenge requiring creation of new terms
      and new uses for established terms, so miscommunications and
      misunderstandings are to be expected. I suggest postponing harsh
      judgment if parts don't make sense to you at first, then asking for
      specific clarification and giving yourself time to integrate the
      natural complexity of advanced nurturance. I recommend this learning
      ethic/technique also for life in general.
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