An attempt is made to model the structure of science and art discovery processes in the light of currently defined ideas on the societal flow of knowledge and conservation of information, using the versatile physical concept of toroidal geometry. This should be seen as a heuristic model that is open for further development and evolution. The scientific process, has been often described as a iterative and/or recurrent process. Current models explain the generation of new knowledge on the basis of a number of sequential steps (activities) operating in a circular mode. This model intrinsically assumes this process to be congruent for all individual scientific efforts. Yet, such a model is obviously inadequate to fully describe the whole integral process of scientific discovery as an ongoing interactive process, performed in a cumulative fashion. This implies that any new cycle starts from a different perspective or, optimistically seen, is initiated from a higher level, in a spiral mode, that takes into account the ongoing rise of scientific perspectives. Also, any model that attempts to picture the scientific process, should include potential interactions of concepts or hypotheses, in the sense that concurrently developed concepts may (mutually) influence each other and even may be mixed or superposed or, alternatively, may even result in concept extinction. Science and art progression, both seen as an individual effort and as a historically-based flow of events, is inherently a non-linear or even sometimes a chaotic process, where quite suddenly arising visions can cast a very different light on main-stream scientific thought and/or seem to remove existing barriers in more traditional “habits of the mind”. In contrast to the rather gradual evolution of science, the history of art sometimes even shows complete rejection of preceding conceptualizations and styles. The dynamics of cognition and perception are fruitfully suggested by the rotational dynamics of a torus as a basis for its “self-reflexive” property. Also, the torus exhibits contraction/relaxation loops, in which the torus turns inside out in a vibrating mode, implying strange loop trajectories. This suggests that the toroidal geometry embodies a cognitive twist, relating the “inside” to “outside” of knowledge as with a Möbius strip, a phenomenon that can be seen as the basis for self-consciousness. The torus geometry may also be applied to the art process on the basis of personal experience, intuitive vision, intention, imagination, and technical realization of the becoming piece of art. The finalization of the art concept can be conceived as a sort of knotting of the spiral information process: By literally connecting both ends of the toroidal information trajectory, the spiral is closed and a final product is created. Importantly, both scientists and artists may be inspired by intuition and serendipity, possibly through contact with an underlying knowledge field, as identified in modern physics. Unfortunately, science that often claims objectivity, sometimes seems dominated by a range of subjective human attitudes, not different from any other field in society. One factor is the deficient science-philosophical education of our students in the current curricula and loss of academic worldviews in university careers, in which “time is short” and necessary moments for reflection scarce.
God’s dice liberates us from the prison of determinism, the hopeless tedium of the cosmic clock and the inevitable death of entropy. We have instead an intelligent Universe, where ever new and evolving life forms thrive on Chaos, where negentropy creates higher order from decaying forms. The clock is not winding down as the second law of thermodynamics had thought, it is ever being created anew. God is back in the picture, not just as the creator of the machine who then left — the ghost in the machine — but as the Strange Attractor, the origin of inexplicable and unpredictable order from chance.
The concept of biological mimicry is viewed as a ‘process of life’ theory rather than a ‘process of change’ theory—regardless of the historical interest and heuristic value of the subject for the study of evolution. Mimicry is a dynamic ecological system reflecting the possibilities for mutualism and parasitism created by a pre-established bipartite signal-based relationship between two organisms – a potential model and its signal receiver (potential operator). In a mimicry system agency and perception play essential, interconnected roles. Mimicry thus describes emergent biologically meaningful relationships based on synergy, and is not an object-based theory. Biosemiotics offers a particularly valuable discipline for analysing the dynamics and nuances of mimicry systems, and can thus pave the way for a better and more complete understanding of how mimicry has evolved in the past, and how it might evolve in the future—presented here with special reference to the need for an integrated, ‘third way of evolution’ approach to biological relativity. A revised definition of mimicry is proposed.
We consider the fabric of spacetime from a wide perspective: from mathematics, quantum physics, far from equilibrium thermodynamics, biology and neurobiology. It appears likely that spacetime is fractal and quantum coherent in the golden mean. Mathematically, our fractal universe is non-differentiable and discontinuous, yet dense in the infinite dimensional spacetime. Physically, it appears to be a quantum coherent universe consisting of an infinite diversity of autonomous agents all participating in co-creating organic, fractal spacetime by their multitudinous coupled cycles of activities. Biologically, this fractal coherent spacetime is also the fabric of conscious awareness mirrored in the quantum coherent golden mean brain states.
Whitehead’s philosophy, discontinuous nondifferentiable spacetime, fractals, coupled activity cycles, deterministic chaos, quantum coherence and fractals, golden mean.
“I would like to propose a range of missing ‘INDIGENOUS’ PRACTICES & PRINCIPLES from the Eco-Socialist goals of these authors. I agree humanity needs an Eco-Socialism, but deepened in understanding all humanity’s ancient ‘indigenous’ (Latin ‘self-generating’) heritage practices over 100s of 1000s of years. It is in these worldwide systematic indigenous practices that eco-socialist theory can find the tested practices, patterns, results & roots for implementation in our precarious times. Humanity through 7000 years of ‘metal-coin-money’ oligarch-led financed colonial invasion & destruction of indigenous practices & heritage, live in a profound AMNESIA, ignorance & alienation against our ancestral once worldwide indigenous eco-socialism. This ancient recall brings us to an integration, needed for implementing successful social practice in human societies, involving complex human equations. The intensions of these authors are honourable but their proposals need to be based in practice & deep reflection on ancestral systems & the economic drivers within.”
Every religion contains, in varying degrees, elements of the soft and the hard. For the sake of world peace, dialogue within religions and among them must strengthen the softer aspects.
In this four-color illustrated journey that is part travelogue and part theological investigation, bestselling author and acclaimed Bible scholar John Dominic Crossan and his wife Sarah painstakingly travel throughout the ancient Eastern church, documenting through text and image a completely different model for understanding Easter’s resurrection story, one that provides promise and hope for us today.
Traveling the world, the Crossans noticed a surprising difference in how the Eastern Church considers Jesus’ resurrection—an event not described in the Bible. At Saint Barbara’s Church in Cairo, they found a painting in which the risen Jesus grasps the hands of other figures around him. Unlike the Western image of a solitary Jesus rising from an empty tomb that he viewed across Eastern Europe, Asia, and the Middle East, the Crossans saw images of the resurrection depicting a Jesus grasping the hands of figures around him, or lifting Adam and Eve to heaven from Hades or hell, or carrying the old and sick to the afterlife. They discovered that the standard image for the Resurrection in Eastern Christianity is communal and collective, something unique from the solitary depiction of the resurrection in Western Christianity.
Fifteen years in the making, Resurrecting Easter reflects on this divide in how the Western and Eastern churches depict the resurrection and its implications. The Crossans argue that the West has gutted the heart of Christianity’s understanding of the resurrection by rejecting that once-common communal iconography in favor of an individualistic vision. As they examine the ubiquitous Eastern imagery of Jesus freeing Eve from Hades while ascending to heaven, the Crossans suggest that this iconography raises profound questions about Christian morality and forgiveness.
A fundamentally different way of understand the story of Jesus’ rebirth illustrated with 130 images, Resurrecting Easter introduces an inclusive, traditional community-based ideal that offers renewed hope and possibilities for our fractured modern society.
“A social taxonomy that supports the division of political power from economic power is necessary to pose capitalism and democracy as compatible. In the liberal frame, a government that determines when you wake and go to sleep, how you dress, which speech is acceptable, and which isn’t and what you will spend the overwhelming preponderance of your time and life’s energy doing, is totalitarian. In this same liberal frame, if your employer determines these, compliance is freely chosen. The social violence of ‘property’ is the initial condition from which this free choice proceeds.”
“The term ‘Democratic Socialism’ proceeds from a dubious distinction between political and economic democracy. The myth it appeals to is that American democracy reflects the popular will in ways that more straightforwardly hierarchical political systems don’t. The paradox of capitalist democracy has always been the assertion of flat (equal) political representation in the presence of hierarchical economic distribution. Being white, propertied and male were the initial conditions for American suffrage. As late as 2016, functional suffrage was a proxy for economic class. Real democracy begins with economic democracy.”
- Design has a role to play in facilitating heterodox economic transitions.
- Climate change makes ecologically engaged economics and design an imperative.
- Visualizations are tools to conceptualize and reconceptualize economic ideas, models, and more.
- Economies are complex systems that can be mapped using visual strategies.
- Redirected, distributed, regenerative economies are viable alternatives.
Economics is a field under fierce contestation. In response to the intersecting challenges of the Anthropocene, scholars who take a broader and more critical view of current economic models have described the shortcomings of orthodox economic theory along with the severe consequences of its systemic discounting of the environment. Heterodox economists describe how the logic of neoclassical and neoliberal economics disregards the interests and needs of the natural world, women, workers, and other historically disadvantaged groups. Explorations of the household, the state, and the commons as alternative economies open space at the intersection of economics and design for incorporating and valuing the provisioning services provided by the ecological context and the undervalued work provided by certain groups of people. Design theorists, economists, social and cultural theorists, and anthropologists describe the relationship between value and values in ways that reveal how sustainable and socially just futures depend on the priorities (notions of value) embedded in the systems that determine what is designed. With these ideas, design can contribute to economic transitions with conceptualizing, modeling, mapping, framing, and other future making practices. Ecologically engaged, heterodox economics is a basis for societal responses to climate change on a scale that can make a difference.
Anthropocene, Climate change, Heterodox economics, Ecological economics, Value and values, Design transitions for sustainability
The capitalist system, driven at its core by the maximization of profit, regardless of social and ecological costs, is incompatible with a just and sustainable future. Ecosocialism offers a radical alternative that puts social and ecological well-being first. Attuned to the links between the exploitation of labor and the exploitation of the environment, ecosocialism stands against both reformist “market ecology” and “productivist socialism.” By embracing a new model of robustly democratic planning, society can take control of the means of production and its own destiny. Shorter work hours and a focus on authentic needs over consumerism can facilitate the elevation of “being” over “having,” and the achievement of a deeper sense of freedom for all. To realize this vision, however, environmentalists and socialists will need to recognize their common struggle and how that connects with the broader “movement of movements” seeking a Great Transition.