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knott so fast

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  • Trinidad Cruz
    All things that have to do with the human condition more than likely have in universal terms a physical cause, and it is further more than likely that all
    Message 1 of 49 , Apr 23 9:47 AM
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      All things that have to do with the human condition more than likely
      have in universal terms a physical cause, and it is further more than
      likely that all human activity is physically causal in some way. That
      we may not be able to identify specific physical phenomena in
      immediately comprehensible human mental terms does not disprove; that
      all that we can know in being human is physically caused and causal.
      Part of the problem is linguistically based; in that we frequently
      address the situation in 19th century terminology. Physical and
      mental are not basic enough terms to satisfy the questions. In a very
      real equation revolutions are not founded in common cause, but rather
      in reaction to an imploding gnosticism toward an elitist and/or
      stationary position of knowledge. Something stationary in the end is
      less than a phantasm, in the sense that at least a phantasm in human
      terms is entirely physically caused and causal. The fundamentally
      anarchistic human position toward knowledge is not without physical
      underpinnings. As it is drawn into social agreements for survival it
      is well aware of its decrease in scope of motion. Its wary eye does
      not seek revolution, but never really relinquishes its belief in
      revolution as efficacious against an elitist gnostic view, or if you
      will, a scientific deficiency in view. The general underlying cause
      of revolution is not the overthrow of any usurped priviledge to
      knowledge, or intellectual class distinction, or even mass
      oppression, as is always fashionably opined; but rather the simple
      need for the reacquisition of lost fundamental motion into the
      species-wide human experience. Revolution at its loftiest is purely a
      counter-decay mechanism for a thinking species, inescapably
      physically caused and causal. The equity seeking rhetoric of a
      revolution matters little compared in causal terms to the anarchistic
      thought. The elusive balance revolution seeks to restore is between
      anarchistic thought and common cause. The human experience must have

      The problem is indeed relativistic and linguistic. Everything
      acquired into human terms that is the universe is in motion. It is in
      fact simply the motion of substances that imparts any humanly
      relative mental facticity. Anything stationary, if there could even
      be such a thing other than a bad hypothetical, is utterly causally
      indifferent to the function of the universe. Even perceptions of
      empty space are causally intertwined in the physical motion of the
      universe, both caused by motion and causing motion. We may project
      many ideas concerning the universe and the human situation in it
      simply because in our own human mental terms we already know that
      anything that has turned up to be stationary could not be causally
      relative. There is no nail in the sky around which it revolves.
      Everything is in motion relative to everything else. We are causally
      intertwined in all of it. Science only seeks to identify predictably
      replicative instances where rules apply. In fact the universe is so
      vast that it cannot ever be comprehended in rules in human terms. A
      causally relative incident to which a rule might apply could well
      occur only once every ten million years. Because of the requirement
      of predictability we could never classify such a rule as science
      without connecting it through a causal chain of events beginning
      entirely in the human experience. That daunting task might well take
      ten million years to accomplish. There is a causal dichotomy in
      scientific endeavor that we must not forget. Science is only useful
      in human terms; but it becomes causal in universal terms precisely
      because it is in human terms. The success of any technology outside
      the grasp of the majority of everyday human understanding is a risky
      business in universal terms. The balance between anarchistic thought
      and common cause may not be ignored. It is an intuitive fundamental
      and universal balancing dynamic of the human situation that comes
      into play as a natural species-wide self-preservation tactic against
      any elitist indifference of stationary knowledge within the universe
      at a certain point of imbalance. I cannot say that such a point has
      been reached, only that when it is revolution is inevitable.

      Trinidad Cruz
    • Aija Veldre Beldavs
      ... in contrast to past centuries responsible social researchers are subject to Human Subjects Research constraints, which strives to do no harm and
      Message 49 of 49 , May 2, 2008
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        > So frequently (in infrequent visits now) you talk about 'revolution'
        > as if there is something desirable about it. Revolution for
        > revolution's sake. I can desire change, and not revolution, and I am
        > not sure I need to bend society's ear to my mouth in order to achieve
        > it. My gripe with any word of 'cause' is that it is one idea claiming
        > superiority -- when there is no proof. Justification seems to be
        > "well, this isn't working..." and that seems to open the flood gates
        > to removing one's own brain along with everyone else's in pursuit of
        > an emotional 'greater good'...whatever on earth that might be. You
        > speak of revolution as something one adorns like a different flavor of
        > coffee in the morning when you get sick of the last cup.

        in contrast to past centuries responsible social researchers are subject
        to Human Subjects Research constraints, which strives to do no harm and
        experiments on fully informed volunteers, rather than uninformed,
        unwilling, captive populations. however, this principle is not yet
        applied when it comes to big powers doing social experiments on weaker
        or subject peoples. the ends justifies the means attitude is one of
        imagined benefit to oneself at cost to others. imagined, because in a
        system where all humans are connected, what goes around, comes around
        and doing harm to others ==poisons ones own soul,== likely in an
        unforeseen way. one can see laws of karma as not just as superstitious
        belief, but from a systems and network analysis point of view.

        in deeply evolved oral traditions, concepts, such as fate, luck,
        destiny, determinism, or open evolution are not normalized into one
        narrative, but represent the voices of different people within that
        tradition in dialogic wondering. here is an excerpt from a conference
        paper i gave at a AABS conference (George Washington University, June
        15-17, 2006):

        "Think of three mythical images relating to circulation of reflexivity
        in the Baltic, network theory, the increasing role of virtuality, and
        the attempt of the Baltic to recover and heal from repeated, long-term
        violent catastrophic damage to its peoples, cultures, societies, and
        lands in a time of major local – global exchange pattern change. They
        are Sisyphus trapped in an infinite recursion loop never to achieve his
        intended goal, Pandora the Curious who let loose the ambiguities of
        technology, and Laima the Baltic goddess of fate, fortune, and destiny
        updated to goddess of possibility, probability, random chance,
        (in)determinacy, the quantum state, and networks and self-organized
        systems confronting data mining, total cost of ownership, and
        semi-protection - sometimes with strange humor. As mistress of spinning
        and weaving, she is also the patron of both technology and the arts."

        the number of Laima-dainas is significant. while it is possible to take
        the corpus and create any one of narratives out of them and become more
        informed with that, no one can write the one authoritative one because
        daina singing is a dynamic living self organizing open system.

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