Category Archives: thoughts of the wise old woman

text | poetry, thoughts of the wise old woman

<< Different kinda Kind >>


She came to me and said:

“I want to try and be especially kind to those people who I do not perceive as kind. Perhaps I want to try and ask myself: ‘why might he not seem kind to me? Why does she seem unpleasant to me?’”

“Maybe trauma, maybe abuse,” she continued,

“maybe loneliness,… these are some common possibilities.

Maybe linguistic difference or the habit of applying a different style or medium of communication from mine.”

Then she paused for a few seconds. It felt long, continued:

“It’s perhaps more difficult to stomach if it is because they are wired differently or because they have not yet mastered the tools to temper their will or wilds.”

She looked at me with a slight expression of fear and asked in a softest voice: “Could it be there is a human out there who is unable to be my kind of kind?”

She kept exploring with more vigor and speed:

“Maybe they don’t know any better as to how I see my kind of kindness. If I have not yet shown them, repeatedly, my kind of kindness, if they have not experienced what I fuzzily identify as kindness… if they grew up in an environment void of my style of kindness, then maybe it is too easy for me to dictate to her, or him, to be kind?”

She asked but didn’t seem in search for that one clear all encompassing answer. She was on a roll:

“Though if I am then reminding myself that, to them, my demand for kindness might be void of actionable meaning to them, they might wonder: ‘then what now what?!?’; they might not even be able to think where to begin.”

I nodded but let her keep the stage of discerning reflection. It was enriching to me.

“Maybe,” she continued, “maybe if I am kind to them and I try not to waver my kindness…? …Oh, it might be I loose my patience with them! Maybe then i fall out of my mode of kindness. Then what?”

Silence returned.

“Then, then I need to give my kind of kindness to myself. Pick myself up and try again to be kind to her… or him.

Perhaps I could apologize? No? Yes, I could try that. I could say sorry for loosing my cool… mmm, without telling them they were to blame.”

I nodded hardly noticeably.

“If I were to tell them they should have been kind then that might be a questionably kind act. Telling someone to be kind, well it doesn’t seem kind, you think?”

Before I could consider breaking her flow, she unfolded her verbalized thinking further:

“So what to do?”

She looked at me and said:

“Would you then like to calmly state: ‘Act kind, I tell you…though, I am not going to tell you how to be kind …unkindly I think you are old enough and should know better. I believe my unkindness is justified, yours is not. I will not care how irrational I am in dealing with your irrational lack of kindness. and, moreover I want your kindness in my style immediately, unfalteringly, unconditionally all the time!’ Would you?”

“No.” I wanted to reply but she said it instead.

“I want to try my kindness and show my kindness. I want to lead by example, falter by being human, stand up and try again by being a learner.”

Then she hesitated and looked rather surprised with a new thought that popped up.

“Also, maybe I’m craving for his or her kindness? Maybe, just maybe this might be me not feeling confident about being ok not being liked by everyone.”

“Maybe if they don’t like me, this could be ok, while “not like (me)” is no valid reason for them to be blatantly, dehumanizingly crudely unkind to me either.”

She turned around and went on to play being my imaginary friend.

—animasuri’22

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storytelling as process of learning via George Saunders’ words on kindness (thank you Professor Boymal for your post on LinkedIn ) and a few short videos giving a life’s lesson on kindness showing the narrative use of two lighters, one of which left outside, or in other video put in a cup with water, while the other lighter can aid this first lighter to light up again; symbolizing kindness to those under (heavy) constraints. 

https://www.theladders.com/career-advice/george-saunders-to-syracuses-class-of-2013-accomplishment-is-unreliable
“Failures of Kindness”

(The video comes with a transcript below it)

text | wondering, thoughts of the wise old woman

<< “Peace” Starts with a Small “P” & So Do These: >>


At end of years, such as it is as well with 2021, many reflect and exchange heartwarming messages.

Messages can uplift, and make one look up; stare into the distance of any (imagined) positive potential to come. It is understandable and inviting, at the least, to wish people on this planet prosperity.

This purely positively-sounding thought-process, attitude and experience, combined as one’s messaging act, during these times of artificial round-up, might be similarly blinded, to some, by (unwittingly) ignoring the entirety of life’s complexities and paradoxes, and within it human experiences, interactions, frailties and consequences. 

Isn’t in the act of offering a message — personally catered or mass distributed, alike— that one might unveil the state of the (proverbial and intersubjective) “nation”?

Though, may one etymologically clean-up the latter and realize its roots of “birth”? Therein, perhaps, might lie implied “People”.  

Therein, one might aspire, does not have to lie the selective, bitter tasting “Birth of a Nation” but, rather, a Birth as a transformation of People; with “all” indeed meaning *all*; rather than some not —hidden or shunned within. That must then be *People*. 

If one repackages the word, “nation”, to be embedded into its meaning as fairly galvanized today, one might read it as meaning a “large body of people united by common descent, history, culture, or language, inhabiting a particular country or territory.” 

While the aim of an end-of-year message is perhaps partly relflective of past, as it is with the father of the first month, Janus, such message is surely faced towards impacting the nascent future: 2022 and beyond.

Mapping this back to that one handpicked definition of “nation”: its meaning might seem acceptable to many People. It might seem acceptable if such rooting-into-a-common-past —rather than into one’s (not so) inevitably-shared futures— were to be accepted as the norm for all: the Past of this group of People, the past of their Planet, the past of their Prosperity. 

This might be the case, while the same many People seem to resonate with the definition’s words of  “particular country” and that perhaps louder than the rest of the definition of “nation” as one might know it today. 

In the periphery of this, some within that many a People, would even claim their territory as if every man is his own island and in doing so perhaps ignoring a large portion of People: i.e. he himself as his people, his prosperity, his world as if his Planet; only right here where he stands his ground, and only right now where he speaks authoritatively. 

However…

In its definition, of “nation”, if ever weighted less on particularities of “country” and perhaps less on “past” —and rather on its other attributes and thus more on potentially positive futures— lies the potential realism, with a hint of optimism and positivity, which an uplifting message might hint of; at least ephemerally, in one’s reading of it, in a moment, on the “land” one resides upon. That “land” might be difficult to deny:

Planet…

Dear Planet: if one shall label you as one nation and if one sees you as a future and not merely past; shall you be of lesser status? 

Isn’t it “but “ a message, a story we tell ourselves? (spoiler alert: no, to many more than some it surely isn’t “but” a message).

A Planet as a nation of future life rather than a planet of nations of segregated and segregating peoples of past. No, that message is not evident to every single individual on this one planet eager for their version of prosperity.

One can see within the definition of “nation” the word “territory”. One might define it in “nation”, as that which we, People, have territorialized, deterritorialized and reterritorialized: a terrifyingly-dizzying trinity of taking, designing, gaining, and… losing. Herein lies a to-be-hinted at: Profit. 

To some, a hopeful message, in support of People and Planet, might imply “Profit” in abstentia. is there something better? I think one might want to contemplate answering: “yes”. It was mentioned earlier.

Can we redefine stories (and thus messages of “Profit”) to take a turn for the better? Let us assume for a moment that the answer were “Yes I can”.  

This “Yes, I can” can creatively co-exist while, indeed, one could decide (or perhaps for many an individual among the People, less so decided and rather sensed as out of one’s control) “Profit” not to turn for the better …who’s “better,” after all…? 

Wouldn’t that be a gift, if our species were to be enabled to sublimate out of that cacophony of what is better for “People” and “Planet” without reverting to “absolute solutions…”    — ah, one can imagine a pop song now or far more gruesome exploitations.

So “yes”, indeed, one might want to try, and try again toward turning “Profit” to “Prosperity”. However, what could “Prosperity” mean if not as “shallow” as “Profit”? 

Prosperity as much as GDP could include “Well-being,” if one were open to consider such message. The former, “GDP”, a terminology which its inventor actually warned for it not to be misused, in the opening pages of his writing; … seems unheard by many a People on the Planet; reduced to nations of Profit. 

Rather than uplifted to shared Prosperity for all-meaning-all —that could be: all life, all environment, all forms, all functions, all aesthetics, all ethics, all futures now: all— we, the People (as in: “we the human species”) decide to bicker or Pester (there is another “P”- word).  

People, Planet, Prosperity need a willingness to listen and a willingness to try and understand; in confident modesty, confident humbleness, in confident carrying doubt while “Persisting” to co-creatively “Prevail” (two more P’s). 

The euphemisms or optimisms any exciting message might mention, of our exciting times, which People tend to (not want to) live in, are not misplaced. Such messages do not have to  imply to ignore the challenges and hurdles of having to “Patiently” listen to and consider “Pushy Postulations,” of a diversity of the many, many, other messages, perhaps only challenged by “Plurality” found among bacteria, viruses, fungi and the likes.  

Though, it is not only euphemistic when stating we live in exciting times as ripples from nations’ pasts, chained to how we define People, Prosperity and Planet. 

Rather then a ( end-of-year) message only being euphemistic, it might also be a positive catalyst toward positive human discernment; ever so tryingly. 

That stated, these, as any human time, are times that can allow to excite or that can allow to exit. Shall we as People exit (our pasts) into birth from our womb of ignorance, into our own discernment? Or shall we excite, with a message of words heard as being no more than “Perceivably Pedantic” of an old year’s period soon to pass?

Is an end-of-year message heard in the ecosystem  of Ps: a not-so-new but, still potent, proverbial soil for the collective well-being of and on Earth? The Prevailing of Peace, People, Planet, Prosperity, Plurality, Patience, Persistence; or, …shall some now have stated: “oh P***-off!”, and retract to the bunkers of their respective islands?

To transmute Profit to Prosperity or to Please People in general, are we to look at more socially-responsible initiatives preceded by looking to investors or those who have (financial and Power) stakes in the idea of Profit (and People and Planet)? One might think of transnationally-operating banks, venture capital firms, hedge funds, stockholders, … Indeed one might want to look (up) and be considering their businesses & investments through their lenses of “Planet, People, Profit-transformed-into-Prosperity”. 

This too is listening in patience. What is their “end-game”? With the end being the end of their accounting year, their calendar year, their end of their life aim? Which lenses does one who operates within these realms of human activity apply to look upon People, Planet and Persistence? Would one in such realms ever consider transitioning Profit into the implications of People’s and Planet’s Prosperity, unless finding the motivators one calculates one can advantageously embrace? 

Just as with the weighing of attributes in the definition of “nation” and how one there looks upon People, Prosperity and Planet, how are these lenses (or attributes) applied & comparatively weighted?  

How are these attributes then mapped with those affected across complex, dynamic, interconnected networks; human *and* other?

Then there is the global challenge of the environmental problems which People *and* other life forms are faced with (i.e. biodiversity) . These challenges affect us *Personally*; they are *Perceptible*; or are they? Are they learned by each individual within the People (i.e. human species) to be personal and perceptible?

These global challenges, which can use Processes of sustainable transformation, have themselves Practical effects. Perhaps more importantly, the implementation of solutions against such challenges should have *Practical* (measurable, evidentiary, experiential?) effects. 

Is the issue consciously Perceptible? Is it sufficiently (perceived as) Personal? Are the solutions (sufficiently understood to be) Practical? Are they scaled & scaleable? For these P’s one can refer to Dr. Susan Solomon.

Are 3, 6 and more P’s progressing palpably, post-pollution or, am I (perhaps you too) more so alliteratively spewing playful poetry; peri-perceptively?”

Perceptible Personalized People:

should be inclusively-all and not merely affected by “its nothing personal, it’s only business” nor “business as usual”;

Perceptible Personalized Planet:

should be inclusively all of it; 

Perceptible Practical Personalized Prosperity:

should, indeed —as a positive end-of-year message motivates— be more than merry messages alone. They might best be practically practiced.  

The ethic of this implies an ethos and aesthetic in the diversity of the Peoples on the Planet. This takes effort and open-mindedness (and connectedness) even when a message claims attention to other important and urgent matters. It takes one to think (upward) and look (up) beyond fear and beyond negative narration of the other as if one is 1 who stands one’s ground outside of all other (as if disconnected and solidly closed). 

If such openness —which implies persistent dialog and patient listening— could commence and for an increasing many, increase, then perhaps the practice of perception of the personal planet can prosper and bloom humanity to People with co-creative consciousness and discernment.

With respect and care to you personally:

be well. 


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text | wondering, thoughts of the wise old woman

The Certainty of Tendencies


We might tend to react to surface-level events, mainly to that what we observe: a sensation, a behavior, a used tool, a tool (i.e. a technology) enforcing a usage through a structured protocol, a reaction following a poke, a way of doing something as it has “always” been done; or an impulsive disruption thereof.

We might tend to not distinguish one attribute from another, beyond a habitual, rudimentary granularity of discriminations: “that’s white; that’s black; eh is this white or black, let’s call it gray, no let’s ignore it”.

We might tend to frivolously organize ideas in superficial coherence yet, might simultaneously tend to fail to acknowledge the holes in that professed integrity of their organization: such as this text, or that company’s operation.

We might tend to reference these combined ideas, over and again, almost feverishly wanting to increase their legitimacies.

Or we might tend to be unable to perceive, let alone embrace: ambiguities, uncertainties, or blatant contradictions within these coagulated ideas.

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While we might tend to enforce #mcoherence and clear-cut unity, we simultaneously tend to deny ourselves seeing evolving relations between ideas that do not fit our comfort, found in the prefabricated organization of such ideas, as they were presented to us over our formalizing and conforming years. As such we seem too tied up to innovate. Is that a lack of sub-surface learning? Or, is that a lack of, not only metaphorical, mental space or breathing space, to allow one to reflect, reconsider and adapt?

This then allows us to possibly tend to retire from looking at the previously combined ideas via different perspectives: why they were combined, how they are kept together or how they could be perceived by using parameters as lenses (i.e. using conflicting ideas or seemingly unrelated ideas), how they maintain failures and how they do, or do not, answer wants-yet-not-needs, why and how these interwoven ideas could, or need, to be innovated upon.

We might tend to superficially innovate some ideas if the neighbors, on most sides around our ideas’ habitat, seem to have done so.

…and then we tend to act, almost compulsively, upon these concoctions of ideas.

These might be tendencies, not certainties: that too we tend to overlook.

text | wondering, thoughts of the wise old woman

Statistic Imposter Poetic



“Statistical results from research may be used to decide whether to retain or reject the null hypothesis.” (Ravid, 2014)

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Such hypothesis could, e.g., take on the prediction of there being no relationship between the control group and the one upon which neat experiments are conducted.

No need to imagine much if you were asked to visualize participating in a multitude of non-conspiratorial large-scale social experiments.

Though, your participation would not be in the control group nor in the experimental group.

May one stretch imagination and envision being one’s own inter-subjective version of a human ideal condition as the null hypothesis of these experiments?

Yes, let’s: imagine you are the result of there being no relation between those around you, being tested upon and those around not being tested upon, within that one particular experiment (among the many others).

Now ask yourself: “am I human and what does it feel like for me to be roaming in-between, as that balanced numerical?”

In such perhaps only seemingly dehumanizing yet surely absurd thought-experiment you are neither one nor other. You are proof, and yet a premonitional anomaly, since you preexisted the processes of the test and its results, comparing its two groups.

You are simultaneously what is right and wrong. You don’t contemplate the future; you live in the moment. You allow for change because you don’t change. You might be the antidote to one or other; if only you acted. But you won’t. As with the pendulum there is to be a point upon which the string is attached.

Are you that needle? That beacon in the rough seas? That rock in the sanding around which winds wind up sands, as if data points, from left to your right?

The wind can but swing if there is that middle, you call your own, to conduct a pivot around for grains to sense some re-frequented degree of recognition.

You are the poetic imposter of the human body statistic. You believe to maintain the balance.

Recontextualized quote from Ravid, R. (2014). Practical Statistics for Educators. London: Rowman & Littlefield. p. 42-43

text | wondering, thoughts of the wise old woman

Dadalus, Icarus, Monty, Disney & Verses


Should the Multiverse follow the reality of laws of physics, deities, of Monty or laws of Disney?

One compared with the other: which one would create more or less experiences of unethical proportions & augmented alienating disconnect? The physically dropping of the ball, the cartoonish fall, the proverbial drop of the ball, Icarus’ fall as a ball or a bold dropping, as the character in Monty Python’s sketch, stepping out of the board meeting’s window as the solution to negotiation? Free Guy’s ball? A link between physics & ethics

One might ponder how it is that physical reality might create unethical virtual spaces

Somehow my intuition screams at me that this is so obvious that it should not be questioned. I am in luck though. I am not an expert on ethics, nor on falling with little physical consequence. I have limits, you see

Let’s take the biologist J.B.S. Haldane, as our guiding rail. He gore-ishly premonishened it in 1926: “You can drop a mouse down a thousand-yard mine shaft; &, on arriving at the bottom, it gets a slight shock and walks away, provided that the ground is fairly soft. A rat is killed, a man is broken, a horse splashes. For the resistance presented to movement by the air is proportional to the surface of the moving object. Divide an animal’s length, breadth, and height each by ten; its weight is reduced to a thousandth, but its surface only to a hundredth. So the resistance to falling in the case of the small animal is relatively ten times greater than the driving force”

This idea opens up a can of worms. A meeting, in physical reality, with a less-than-humane boss, might result in fists flying or cups hurdling. Will the unethical abuse, supported by the physical laws, exist in a multiverse’s boss-fight? Or, will the laws be artifiwashed, virtuwashed, realwashed?

The latter could mean that reality will be claimed but something will feel ever so slightly off. Perhaps this will be in the manner of Disney’s sensibility of telling the story of the real by making an object bounce in a most exuberant manner & deformation, so for the audience to sense reality ad absurdum

Besides those of physics we could consider the more fluid laws of biology. Will the ideal multiverse have completed the eradication of species’ diversity or will its creator have “an inordinate fondness of beetles, ” to continue quoting Haldane. If not for beetles, how many stars will one be able to see in that imagined version of the multiverse?

Trivialities, you say? Then let us debate the designed environments & how minimalist, open or maximalist & cubicled one’s physical monoverse should compare to maximized performance in its multiverse counterpart

Russell, in reponse to Haldane’s 1924’s Daedalus, felt compelled that science could be used to “promote the power of dominant groups, rather than to make men happy. Icarus, …, was destroyed by his rashness.”

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Epilogue — …and for the poetic justice of it all:

“What are his nets and gins and traps; and how does he surround him With cold floods of abstraction, and with forests of solitude, To build him castles and high spires, where kings and priests may dwell” (William Blake, Visions of the Daughters of Albion via Ludlow, 2007)


References:

“Free Guy”(2021). https://www.wired.com/story/would-the-free-guy-inflatable-bubble-protect-a-real-person/

Ludlow, P. & Mark Wallace. (2007). “The Second Life Herald. The Virtual Tabloid that Witnessed the Dawn of the Metaverse.”

Haldane, J. B. S., & Dronamraju, K. R. (1963). Book reviews: “The Truth about Death”. Journal of Genetics, 58(3), 450–464. doi:10.1007/bf02986312 

Haldane, J. B. S.(1926). On Being the Right Size. https://www.phys.ufl.edu/courses/phy3221/spring10/HaldaneRightSize.pdf

Haldane, J. B. S. (1924, 1928) Daedalus; or, Science and the Future.

Russell, (1924). Icarus or The Future of Science

The latter two might also be of interest to those open to contemplate transhumanism and the likes.

text | wondering, thoughts of the wise old woman

The Monoverse: a Never-singular Institute


one could find metaphorical keys to open visualized doors, and activate figurative wobbly wormholes, into proverbial parallel universes, of meaning-making fabric, that might ever so probabilistically, prop-up one’s monoverse/universe of models of thinking; only as if being those “…secretive sides of our nature”

Without the proper keys (imagined by oneself & the many ‘other’) it could make it perceived as impossible to be(come) who one “is” in some of that collection of meaning-making universes, which one might refer to as the ‘social’. The latter is a subset; a noticeable one yet, still a subset

The opening of proverbial doors is not so much an escapism but rather an airing out of stuffiness in one’s thought without having to throw out (while, by less than snap-of-finger, it is an option to simply let go) the proverbial meaning-clinging furniture: a letting in of a breeze of “what ifs” without having to deconstruct one monoverse/universe for another —simply reinstitutionalizing fabric for another patterned fabric

‘Institutions’, of which, e.g., ‘professionalism’ could be one of, are as boxes; are as “monoverses”

These monoverses are examples of what imaginatively could be vast universes (expanding, shrinking, big banging) with surprising metaphorical physical laws

At times, various monoverses are claimed to be incompatible. Yet the act of claiming is the act of entering yet another monoverse, known as Claim-of-Falsity-or-Actuality, and there to hold one’s ground: the falsification or reinforcements of “boundaries”

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The monoverses, as if wobbly boxes, are found to be silent & beautiful, to those holding the packaging tape; they (“they” is the non-conspiratorial “they” and includes the “you” and the “I”) might be ignoring the imaginable spaces in-between

The interesting (and dare I say, the nurturingly #humane) about these proverbial keys, universes, propping-up one’s monoverse, are not the “keys”, nor the “universes” themselves

The interesting is the in-betweens; those mental spaces in-between the pseudo-quantifiable role, act, persona, character, institution, as if clean datasets

The in-betweens are not revolutionary since they can only exist by not negating, diminishing, ignoring or debasing that what is enabling to be in-between of. That stated, the borderlines are negotiated; feverishly and infinitely

The institutional, the professional & so on, can be dynamically experienced & do not always have to be, as we are experiencing, in the here & now, with this who nor what

‘Ephemerally-adapt’: a new compound word that could be implying the opening of those so-called doors or imagined windows, and letting it imaginatively breeze a bit; only then, and due to whatever impetus toward whichever aim (if any identifiable one at all), could one perhaps imagine of what a healthy, humane multiverse might be.

text | poetry, text | wondering, thoughts of the wise old woman

Magical Scientisms

[this text uses sarcasm as a literary machine; it is not to be equated with reality nor with the author]


We rob the human from its complexity by equating each individual to being a(s a) machine:

a human as clockwork = a machine; because at that time they did not know of 3D holograms & quantum computers yet. The gearbox and automaton were the next best thing.

a human as a replica = a machine which pretends to believe in a superior original; somewhere (metaphor for that father-figure, hero, leader with god-like features, that ideal specimen) 

a human as an avatar = a bio-mimicked machine; perhaps over time to be reversed to be that bio-mass that is controlled by a representation in a metaverse

a human (as a) resource = a machine put to good use by external definition; “good” for someone, somewhere; at least, for some time; at the least resistance, and least cost as possible

a human as a profile = a 2D machine to operate another machine as if more for “you”; desirably or undesirably so.

a human as a dataset = a machine that needs an external engine to operate so to enable the machinery-of-extraction; as gutting a machine for parts

a human as a substitutable = a mass-produced closed-hardware machine with built-in obsolescence

…all of these machines are categorizable as variants of a passive system that is triggered for a collection of only desired responses to exacted external stimuli. 

In between its input and output lies a black box that should and must process toward the desired output; the less process the better; the faster process the better. If its output is not desirable the machine is broken; or so it is to its owner, its user or its creator. Solution? Dispose of the machine (since circular economy is not yet scaled & ubiquitous for all machines out there):

Through the above-mentioned owner’s lens: A human as an owned machine is enslaved (= robot)

Through a user’s lens: A human as a used machine is a utility (= like water, gas, electricity)

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Through a creator’s lens: A human as a created machine is either trendy and novel, or up for auction, or simply passé ( = that before the next best creative design or desired upgrade)

Only, …there is a small issue:

…non of the above is exactly the case.

Or at least the metaphor is a reductionist metaphor and not to be confused with what it maps out. The human proverbial black box does not do this, or that. It doesn’t  deliver this nor that, at all times; efficiently nor unwaveringly

Yes, regrettably, this observation might be annoying to some who aspire to an absolute solution to their grievances, within which the defunct machined human does not fit. Oops. Now what?

That equation of the human as a machine is hubris if the metaphor means that, that what it refers to is built by us by means of orchestrated plan, can be invented by us, manufactured (in consent, form and function) by us, can be fully controlled by us, reverse-engineered or rebuilt in all its details; by us. Note: “us” is thus a collective of machines designing, creating, decompiling collectable machines. Nah… not entirely, no. Though…:

The main concern might not be whether we are machines or not. Let’s assume we are “machines” rather than *machines*. Let’s assume we are highly complex machines; at least through its own observation of itself. We, who look at ourselves as being machines, are not there yet (if ever) to truly understand our own machinery, unless we like to melt or be blinded à la Icarus by those (intrinsic, extrinsic and in-between) attributes, mechanisms, sub-systems, asynchronous or atypical systems and processes we had not foreseen nor calculated for.

To equate us humans as machines, even metaphorically, might, to date, still be too premature. It might be magical scientism, given materialist form, through a rhetoric, perverting engineering. It might be offensive to both the forms of scientific methodologies and engineering practices, as applications of the scientific methodologies, alike. 

While evolution might be metaphored (yes a newly machined verb) as such, I regret to say that the human is not the application of the observed nor the experimented (alone). The human can be observed (and, yes, is experimented upon) which can allow for applications based on, or for, or within, or in-between, that same human and that other human and that in (idealized) harmony with their environments.

Seeing the human as (if) a machine might be confusing cause and effect. It might be equating the mapped human with the world of (being and becoming) human(e) well-beings.

be patient fellow machines, perhaps one day, if we play nicely, and diligently, we might rejoice. Until then — with love, well-being and life— only human.


text | wondering, thoughts of the wise old woman

Dialogue… ever so timely; again and still:


“…[there is] a growing recognition that the complex problems our organizations and societies face, demand a deeper listening and a more open communication than has been the norm…

…foster reflectiveness…

…allowing multiple points of view to be. Our habits are so strong to defend our view, to agree with views that correspond… to disagree with views that differ…

…’The thing that mostly gets in the way of dialogue…is holding to assumptions and opinions, and defending them…

…We do not know how to live together in a changing world. We only know how to live based on truths from the past…

Give time to each other- Until men manage some time for their partner, they cannot talk about the condition. cialis generika It is always a great online ordering viagra and healthy idea to quit smoking is one that only you can make. Your doctor might prescribe you cheap levitra tablets Tadalafil for treating erectile dysfunction. Thus, only 30 minutes is possible by smoking cessation Get over alcohol and drug issues Seek psychological help if you are stressed out or have any marital issues Identifying and correcting the underlying cause can be hormonal, neurological, physical, mental, have a peek at this site generic levitra 10mg or vascular.

…when one human being tells another human what is ‘real,’ what they are actually doing is making a demand for obedience…”

Peter M. Senge. Society for Organizational Learning and MIT (January 13, 2004) as a Preface to David Bohm’s Routledge Classic reprint of his 1996 “On Dialogue”. A text introducing practical tools for thinking and listening together, with diversities.


text | wondering, thoughts of the wise old woman

“PSYCHOLOGICAL capital”

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“…, we live in the age of psychological capital, where who you are is what should matter most. Knowledge and expertise are still important, but your ability to think, create, be curious, and empathize with others, is more important especially in leadership roles because machines will struggle to automate these abilities (though there is no doubt their designers will try).” (Fast Company, 20 July 2021)

As a (human) being with “psychology” and some interest in “capital” ;-p , such writing is interesting to me.

It activates more questions and (immature) reflection, some of which I feel many other human beings too, with their psychology and capital, are asking in one or other (more eloquent) form. I have no clear answers yet. Perhaps you have some ideas and wish to add some value.

Read some of the questions that rolled into my consciousness, as merely passing phenomena:

Would now the “psychological” become even further commodified by considering “psychological  capital” as a servicing in the happiness industry, mindfulness centers, and self-improvements in search for “true self”, etc.?

Shall this redirection be in analogy with how knowledge has historically been a coveted property of or by the happy few (e.g. historically in the hands of religious institutions and its initiated; later in the form of publishing houses and “Orphan Works” ; even later in forms of data hoarding and academic gatekeeping mechanisms such as payment walls)?  (With the exception of the digital / digitized knowledge, offered under such constructs as the Creative Commons licenses)

Would it be accessible by more than only those with time, funds and perceived credibility? 

Would such scenarios then best service a similar set of happy few or maximize entire teams, communities, societies and species within and beyond their competitiveness of their perceived markets or jungles?

Might it just be that some applicable steps to action could be found in sources that are, or that reference sources that are, several thousands of years old?

If so, could such sources perhaps be Daoist & Buddhist (& to some extent perhaps debatably Confucian) in nature & methodological praxis?

Over time and space, an increasing number of individuals and communities seem to have explored a mapping of “psychological capital” (under different nomenclatures) with Daoist (rhizomic) praxis, Buddhist methodology (without having to move into “religious” metaphysical interpretations), perhaps Confucian governance, a Shamanistic ritual of moving within a larger context of natural worlds, or an Abrahamic-Good Samaritan considerateness. 

Each of these seem to be allowing a *friendliness* with the lesser-known (non-)human “other”. 

Each of these are in some attributes and processes considering compassion, the impermanences (i.e. transformation, changes, fluidities, ambiguities or innovations), questioning the singular, polarized “self”.

These methodologies seem to have been offering a willingness to embrace some complexities via profundity or contextualization,  as opposed to  their hyped versions or the commercialized search for “true self” or “happiness” as if unchanging collectibles into one’s psychological wallet. 

Would these be applicable to those who might be struggling with an obsession for over-simplicity, yearning for quick-fixing hypes, while understandably being driven by biases; as every one of us is? 

Could such hesitance towards a practical aggregation of methodologies perhaps be influenced by Eurocentrism, dualistic hyper-individualism, narrow forms of professionalism or other understandable reductionist lenses, such as hints of xenophobia or a lack of a kind of co-reflective due-diligence?  

Could a search for methodological application (with or without a focus on hierarchical and rhizomic ritual) and with a duty-of-care, when looking into existing sources, prevent one from hubris and the reinvention of the proverbial wheel; over and over again? 

Is it too superficial that these would be methodologically considered, and not necessarily be applied through nationalist, philosophical nor religious filters & ontologies? 

Could HR, consultants, Professional Development trainers, academics focusing on ethics, or (professional) community leaders transcode these well-established methodologies with an intent toward a practical ethical & compassionate action plan; though while maintaining a holistic consideration? 

Would such approach be sufficiently accepted (ie scaleable) as practical & not dismissed as idealistic or offensive to one’s cultural & economic frameworks?

Would integrity in such processes still be utopian while actually measurably scientific: without cutting corners, without ill-willed ulterior motives or with reduced hyper-capitalist motives; while making a living in a market setting can still be practiced?

If so, could this then be introduced at a youngest learning age & be continued throughout one’s life-long learning, while collectively being supported to apply these in co-workable practice?

Who is picking up this gauntlet as we speak? 

Sources:

https://www.linkedin.com/posts/antoinette-weibel_why-its-better-to-stop-searching-for-your-activity-6824632764273324032-MUvC

https://m.youtube.com/watch?v=zOJgMK21-tk

https://www.fastcompany.com/90656628/how-to-spot-the-warning-signs-of-an-insecure-leader-and-how-to-work-with-one?cid=eem524:524:s00:08/01/2021_fc&utm_source=newsletter&utm_medium=Compass&utm_campaign=eem524:524:s00:08/01/2021_fc

header image: “”re-become” . digital sketch . animasuri’21