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Re: [existlist] Re: Mr. dad so fast

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  • 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 1 of 49 , May 2, 2008
      Knott:

      > 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.

      aija
    • 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
        Knott:

        > 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.

        aija
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