The theme of this issue of Reflections – “the feminine approach to leadership” – will be addressed in this paper through the question: what would be different in a society in which the feminine was really honored? Honoring the feminine encompasses not only equal rights to women, but also runs a lot broader and deeper. Indeed, it translates into an entirely different worldview, one where an equal balance is achieved between the masculine and the feminine.
The “Law of the Sustainability of Living Systems”, developed with other experts, explains and specifies the principles of sustainability: It says that living systems are only sustainable if they achieve a balance between productivity and elasticity. Balance, therefore, between short-term benefits of long-term existence. Just like that of Yin and Yang – not an “either – or”. We violate this law criminally. We have driven most living systems out of balance, making them non-sustainable.. Mono-cultures of all kinds, for example, emphasize short-term benefits and are not even sustainable in the short term without massive additional costs, as Lietaer shows with the example of forests and today’s monetary system. The book calls on readers to ensure that this law of sustainability is recognized and complied with. Both as individuals and as leaders in business and politics, readers are challenged to balance the short-sighted overvaluation of rapid return with the preservation of resilience.
Forms of consciousness have been a central object of philosophical investigation from the doctrine of Forms or Eidos proposed by PLATO (427–347 B.C.E.) to the “forms of consciousness” or Bewusstseimformen excavated by Immanuel KANT (1724-1804). In both cases, they are construed as transcendental, a priori structures of thought. Plato’s Forms are directly apprehended by the intellect in an eternal, supersensible realm of Ideas. Kant’s forms of consciousness constitute an internally regulating framework processing experiential inputs as conditions of their intelligibility. What is remarkable is that in neither of these defining cases of philosophy’s inquiry into forms of consciousness, nor in the subsequent philosophical tradition, has there been recognition of underlying structures of consciousness which organize mental life in accordance with socially presupposed principles of what is good and bad.
As the sea is to the fish, so competition is to life. It is the formative medium through which life moves, reproduces, and dies. If we ask what form or bearer of life is not the result of competition, we are hard pressed to find an exception. Competition is like time: we seem unable to exist outside of it.
Daniel’s central interest is comprehensive civilization (re)design: developing adequate capacities for collective values generation, sense-making, and choice-making, in service to coordinated conscious sustainable evolution … towards a world commensurate with our higher ideals and potentials.
What can we trust? Why is the ‘information ecology’ so damaged, and what would it take to make it healthy?
This is a fundamental question, because without good sensemaking, we cannot even begin to act in the world. It is also a central concern in what many are calling the “meaning crisis”, because what is meaningful is connected to what is real.
Daniel Schmachtenberger is an evolutionary philosopher – his central interest is civilization design: developing new capacities for sense-making and choice-making, individually and collectively, to support conscious sustainable evolution.
• We develop a model of social pressure, based on the metabolic costs of information.
• We propose that conformity regulates the predictability of social environments.
• We suggest that the experience of obligation stems from anticipated uncertainty.
• We integrate disparate theories of mental inference with an embodied account.
• We discuss the emergent consequences of others’ expectations motivating behavior.
Keywords: Allostasis | Predictive Coding | Evolution | Metabolism | Affect | Social Pressure
What is social pressure, and how could it be adaptive to conform to others’ expectations? Existing accounts highlight the importance of reputation and social sanctions. Yet, conformist behavior is multiply determined: sometimes, a person desires social regard, but at other times she feels obligated to behave a certain way, regardless of any reputational benefit — i.e. she feels a sense of should. We develop a formal model of this sense of should, beginning from a minimal set of biological premises: that the brain is predictive, that prediction error has a metabolic cost, and that metabolic costs are prospectively avoided. It follows that unpredictable environments impose metabolic costs, and in social environments these costs can be reduced by conforming to others’ expectations. We elaborate on a sense of should’s benefits and subjective experience, its likely developmental trajectory, and its relation to embodied mental inference. From this individualistic metabolic strategy, the emergent dynamics unify social phenomenon ranging from status quo biases, to communication and motivated cognition. We offer new solutions to long-studied problems (e.g. altruistic behavior), and show how compliance with arbitrary social practices is compelled without explicit sanctions. Social pressure may provide a foundation in individuals on which societies can be built.
A Deep Dive into Money and Banking After the banking crisis of 2008-09, even former Fed Chairs were admitting they had gotten it wrong. Economic policies are not working because the underlying theories are wrong. This workshop will take a deep dive into what is really going on with our money and banking system, how… Read More
Exponential economic growth is rapidly destabilizing the biosphere. Among the many factors that stimulate such growth is the human tendency to consume goods and services far beyond what is required to meet basic needs. We have to grasp what drives this tendency in order to manage it. The brain’s core circuits were long believed to stimulate us to seek pleasure—greedily and selfishly—while higher cortical circuits try to rein us in. Neuroscience now shows that the core circuits serve not pleasure per se, but efficient learning. When we obtain a reward that our frontal cortex values highly, the core circuit delivers a chemical pulse that we experience as satisfaction—so we repeat the behavior. Satisfaction is brief and diminishes as a particular reward becomes predictable. This circuit design works well for pre-industrial societies in which rewards are varied and unpredictable. But capitalism shrinks the diversity of possible rewards, leaving the remainder less satisfying, and making stronger doses, i.e., more consumption, necessary. The path toward sustainability must, therefore, include re-expanding the diversity of satisfactions.
The Strange Order of Things is a pathbreaking investigation into homeostasis, the condition that regulates human physiology within the range that makes possible not only survival but also the flourishing of life. Antonio Damasio makes clear that we descend biologically, psychologically, and even socially from a long lineage that begins with single living cells; that our minds and cultures are linked by an invisible thread to the ways and means of ancient unicellular existence and other primitive life-forms; and that inherent in our very chemistry is a powerful force, a striving toward life maintenance that governs life in all its guises, including the development of genes that help regulate and transmit life. The Strange Order of Things is a landmark reflection that spans the biological and social sciences, offering a new way of understanding the origins of life, feeling, and culture.