intro’d to Aaran here:
an update on p2p relationing with nature, a mustread in my opinion: Kopytin, A.I. (2020). Toward an ecological civilization – an interview with Arran Gare.
Ecopoiesis: Eco-Human Theory and Practice, 1
(1). [openaccess internet journal]. – URL: https://t.co/NB5YuXCq0G (d/m/y)
Original Tweet: https://twitter.com/mbauwens/status/1268871516323753984
not linked directly above.. but referring to Aaran’s feb 2020 interview:
The interview is dedicated to the thoughts of Arran Gare about an ecological civilization based on “eco-poetry” or “building houses” and its connection with the new theoretical ecology, strong democracy and political philosophy. Gare believes that it is possible to create a global environmental civilization that will allow people to develop their environmental communities. For this to happen, complex transformations are needed that affect the socio-economic organization of society, as well as a radical transformation of the concept of man as the cornerstone of a new ecological (eco-humanistic) culture.
The core of this revolution in scientific thought is the ontology of relational processes, in which processes can be considered as partially invoking themselves, being components of each other, but not reducible to each other. From this point of view, new processes may arise that are not completely explainable in the conditions of their occurrence. These processes can be understood, but it is impossible to fully predict or control.The universe is truly creative, and the future is somewhat uncertain, and we can influence which possible future will be realized. The ongoing scientific revolution includes redefining science and its place in culture, bringing it into line with the humanities and rethinking humanity and its place in nature, recognizing the value of life and rethinking the ultimate goals of humanity. If successful, this should create a new global civilization that effectively replaces the modern civilization.
ie: cure ios city
Early ecological thought studied biotic communities in which different organisms were in symbiotic relationships, changing their environment to mutual benefit, and these communities developed into more efficient, more diverse systems. Being mostly descriptive, such approaches in ecology by most scientists were not taken seriously. With the development of the theory of complexity, it became possible to get an idea of the dynamics of ecosystems by creating abstract models of such communities. Nonlinear thermodynamics, catastrophe theory, second-order cybernetics, including the theory of autopoiesis, the theory of hierarchy, the theory of proactive systems and biosemiotics – all this served the active development of ecology. Organisms are considered as highly integrated ecosystems, capable of defining their environment as their worlds. Hierarchy theory is central to permissive constraints on ecosystem functioning. Semiosis, the production and interpretation of signs, includes signs that limit interpreters, including formations and actions, in response to expectations. In my opinion, the concept of autopoiesis, in which organisms produce their own components, is still too mechanistic and leaves no room for explaining the appearance of living forms and their systems.
The concept of ecopoiesis, which implies the creation of conditions in which new components of living systems can arise,..t overcomes this limitation and is in good agreement with other developments in complexity theory, allowing us to generalize these ideas. .
hari rat park law et al
if in rat park ness
Robert Ulanovich claims that because of its emphasis on complexity, ecology is currently the most advanced science and can be seen as a conductor of new, progressive forms of thinking necessary to overcome the impasse that impedes the development of physics and other sciences. The concept of limitation is especially important from this point of view, since the very existence of primary entities is considered to be self-limiting. From the point of view of this new science, the disease is associated with a *deficit of restrictions, as it happens with cancer, in which cells “forget” their place in the body and multiply without restriction and destroy the conditions of their existence.Many social organizations that emerged with the development of modern civilization can be regarded as similar to cancerous tumors, when, due to their uncontrolled development, the very conditions of human and earthly life are destroyed.
Such behavior, however, is implicitly justified by the identification of freedom with freedom from any restrictions, denying any restrictions both for nature and for the dominant social groups. when due to their uncontrolled development, the very conditions of existence of human and earthly life are destroyed.
agree with the cancer ness.. not sure (or not understanding) the link to freedom.. i think we’re missing the big piece of trusting the dance.. ie: when we think we have to manage the dance w restrictions (whatever) that’s when the cancer comes in
According to Aristotle, politics is an organization of society so that people can live their best lives. This is the first principle of politics. The best possible life is a full life, achieved through the pursuit of excellence.This becomes possible by participating in public life, creating the conditions..t.. for better comprehensive development of people and enriching knowledge. The complexity of the modern world has led to cynicism or total disregard for this stated first principle of politics. The concept of ecopoiesis ensures its renewal.
ie: cure ios city
At the same time, the focus is on all conditions for ensuring the best possible life, not only for individuals, but also for communities of all scales, including wider biotic communities.Humanity must be perceived as a community of communities participating in wider biotic communities. At the same time, all mankind should strive to improve the conditions for its multi-level constituent communities in order to realize its potential to improve life. This becomes possible, in turn, due to the creation of “houses” or niches for the life of different communities, where the concept of “house” refers not only to humanity, but also to the current state of the global ecosystem, includes the “houses” of national communities, local regions, cities and towns and non-human organisms and biotic communities, as well as the homes of individuals and families.A good “home” for people is not only a matter of architecture and urban planning. This is such a house in which they experience security, can realize their potential to improve their lives, can make themselves known without fear of punishment and can manage themselves and the environment..t
bachelard oikos law et al
security: gershenfeld something else law et al
Homes are a prerequisite for genuine communities and for a fulfilling life, complementing the lives of these communities.
bachelard oikos law et al
A successful predecessor of such a policy was the policy of the “folkhemmet” of the Swedish Social Democratic Party from 1932 to 1976, associated with the idea of such a social organization that could be a “home for the people” without stepsons.
Strong democracy is a term coined by Benjamin Barber based on his research on Switzerland. This is due to a very serious approach to the concept of citizenship, requiring adult community members to take responsibility for the future of their communities and participate in their management. It requires education, institutions and the media to realize strong democracy.
? democracy ?
This is best achieved through the federal system of social organization, which decentralizes power as much as possible, but requires that local communities take the common good of wider communities seriously. In essence, this is democratic federalism. This can be extended to all of humanity and biotic communities, of which people are part, including Gaia. Strong democracy involves subjugating markets to these communities. The localization of political power, economic processes and decision making makes it easier for people to identify exploitation and eliminate it in a timely manner.
yeah. i think now we have the means for better/deeper.. ie: curiosity over decision making
public consensus always oppresses someone(s).. so.. if we have the means.. we need to let go of that.. no? be/become legit across the board [ie: to get to the roots of healing.. it has to be all of us everyday]
The struggle for this is a struggle against the global corporatocracy and their political allies, and should be waged as a struggle for liberation in different senses, not only social but also environmental, in order to prevent global environmental destruction.
The Chinese describe agricultural civilization, industrial civilization, political civilization, and ecological civilization. Chinese theorists of ecological civilization are characterized by a broader definition of this concept. Traditionally, the Chinese had a more developed ecological civilization than most other peoples. Industrial civilization, widely developed in the West and exported from there around the world, supplanted ecological civilization. The new global ecological civilization will include the recognition that environmental friendliness is the most important condition for civilization, requiring the subordination of the economy to environmental conservation tasks.
Most organisms are to some extent social and symbiotic with other species. According to biosemiotics, this is due to self-restriction. People are uniquely social and capable of symbiosis due to their much more complex forms of semiosis associated with a culture consisting of a dialectic of representation, acting primarily through language, a dialectic of recognition, acting primarily through institutions, and a dialectic of labor, acting through technology. The most underrated is the dialectic of recognition. Since recognition can only be achieved through recognition of the value of others, this dialectic encourages caring for others and the common good.
The current form of a globalized economy deprives local communities of the opportunity to influence it and is characterized by a huge concentration of power in the hands of the global ruling class of managers associated with transnational corporations. These power relationships are hostile to sustainable development. Institutions are needed that can integrate markets into communities, forcing markets to serve the goals of these communities, rather than enslaving communities with markets that serve the interests of global power elites. A global economy is inevitable, but it must be radically transformed, and economic life should be as localized as possible.
The ethics and policies of ecopoiesis include the assertion that a good, fulfilling life is achieved in that it supports and enriches life. Once this is understood, the confrontation between self-interest and morality related to the care of others can be overcome. Our “homes” must provide the conditions for the development of our full potential for supporting and enriching the lives of people and wider biotic communities. Moreover, the struggle for life should be considered as a struggle for the increase of these houses and, thus, for our ability to maintain and enrich life. *This is true freedom, and not freedom from restrictions, which allows exploiting others and endlessly consuming benefits.
The purpose of politics should be to maintain and promote such genuine freedom. The first condition for achieving freedom is a clear idea of what we should strive for, and then developing how to achieve this goal. Ecological thinking, which focuses on ecopoiesis, allows not only defining goals, but also rethinking ways to achieve them by improving living conditions and freedom for others, providing them with niches in which they themselves can work to achieve these goals.
AK: Do you think that the idea of what a person is at the heart of cultures and that redefining humanity from the point of view of ecopoiesis can help resolve the main cultural, social and political conflicts within civilization?
I believe in it. The fact that the idea of a person is the core of any culture has become apparent thanks to comparative studies of cultures in history and anthropology. The current dominant view of man, silently growing on the platform of Cartesian dualism, makes people perceive nature just so that it can be controlled and consumed, and sometimes used as a pleasant sight. An eco-friendly perspective allows us to place ourselves in nature and perceive ourselves as inhabitants of the houses of other creatures, human and non-human life forms, including a huge number of microorganisms that make up a significant part of our biomass and without which our bodies could not function. This forces us to value our dependence on ecosystems and to value the fact that we ourselves are part of the homes of others,
AK: You argue that ethics is absolutely necessary to counter the global environmental crisis. To overcome this crisis, a serious transformation of culture is really required, including scientific knowledge, the prevailing forms of economics and social practice, as well as ideas about a person and his place in nature. Do you mean that as a result of the adoption of a new concept of man and the reassessment of culture, people can really change their way of life on the planet?
Changing people’s perceptions of themselves and their culture is clearly necessary. It is amazing how people tacitly accept the dominant destructive ideas about man and life from economists, psychologists and biologists,..t without fear for their consequences.
science of people/whales in sea world
However, these ideas, being meekly accepted, are put into practice and institutionalized without any criticism or doubt of their truth. These ideas and beliefs are manifested in the way people live and act.
Even when people pretend to be ecologists, they often behave far from being environmentally friendly, because they tacitly accept the scientific materialistic concept of the world, according to which everything that happens is an inevitable aspect of the evolutionary progress generated by the competition for survival. From this point of view, the protection of the poor, as well as endangered species, ecosystems, communities or people, as well as attempts to restrain the strong, comes into conflict with unofficially accepted attitudes. If a person lives in accordance with these guidelines, then his environmental views are naive. To free themselves from these dominant attitudes, people must learn to question them and recognize the possibility of their changes,thereby transforming themselves, their real orientation to life and, therefore, their institutions and ways of being.
ie: cure ios city
2 min – wester civ.. killed 150 million people in conquering the world
really what nazi’s were.. bureaucratic capitalism.. forcing people to conform to markets.. cancer in global ecosystem (david korten)..
created a new class.. global corperatocracy.. who are the managers.. enslaving effectively the rest of the population.. people think of enslavement.. think of field slaves.. but what we’ve really got is a large number of house slaves.. t
3 min – the romans (?) characterized slavery as a position where you can be harmed by people in whom you are dependent.. that’s really a position that neolibs have created.. eradicated (destroyed) people’s econ security .. also counties/nations undermined by this
that’s the situation.. i was trying to figure out what was going with postmodernism.. and it turns out .. the humanities were destroying themselves.. my uni then made it very difficult for me to write any more books until 20 yrs later.. because the house slayers (slaves?) were in charge trying to destroy any kind of ed system required for people to be able to govern themselves
maybe deeper.. maybe we don’t need an ed system to govern selves.. the system itself as the slave owner
4 min – so you’ve got this coalition of bureaucracy and markets against democracy.. and this real struggle to create democracy
yeah.. i’m seeing democracy as part of the slave owners as well
so last book.. was that.. the kind of ed required for people to regain control of their destiny .. which is essential
ugh (haven’t read it so.. don’t know.. but my gut says ugh to having to learn to be alive.. i see it as a red flag)
5 min – (on criticisms.. that fuel positive moves) scientific revolution of 17th cent was a reaction to renaissance thought.. an attempt to eliminate democracy
6 min – people in power realizing sci invalidating their legitimacy.. their central dominism.. so transformed ed system so sci is reduced to just a means of tech.. set about destroying humanities
philosophers should have been dealing with this.. but became specialists..
7 min – idealism reaction to sci materialism.. ideals became weaker as an opposing of positions.. associated w undermining of democracy.. people don’t believe in democratic.. because no faith in values defending.. had to really challenge sci materialism.. that the world is such that it could engender humans w consciousness.. free will.. so that’s what i’m trying to revive.. this radical enlightenment
9 min – more complex forms of organisms.. struggle for recognition.. only become human thru mutual recognition.. fulfillment is on that basis.. and that’s the real challenge to sci materialism.. because they treat people just as things to be manipulated.. and undermine capacity to get that affirmation
yeah.. maybe just semantics.. but recognition and affirmation unsettle me
11 min – working w dynamic world not a passive world.. have to augment the existence of which we’re a part.. recognizing dynamics.. otherwise we’ve just destroyed the conditions of our own existence.. t
ai humanity needs: augmenting interconnectedness
14 min – whitehead difficult to understand because trying to put all parts together.. but once you understand.. see that this is the path we should have been taking.. major revolution in thought.. but subordinated
15 min – civilization – reflects idea of renaissance thinkers.. but societies go in cycles.. so to.. outsiders.. and civilization extends that concern for others beyond community to others.. with ecology.. extends that to nature/ecosystems.. process by which humanity is creating a global civilization which is essential
16 min – civilizations of past usually associated with arms races.. and not questioning things
18 min – (practical implications of your work) vision of future.. utopia wants to be realized.. any institutions are a kind of war.. people opting out and forming smaller communities.. nations against corp domination.. recreate national econs.. reembed in community.. wherever you look.. there’s a struggle going on .. between a death drive and an affirmation of life.. building good environ that fosters community
21 min – all oppression around associated w exploiting environ.. so can bring people together w common goal.. in past people talk of socialism and communism and they’ve lost their credibility because they’re mixed up.. they had that commitment to democracy mixed up with that bureaucratization.. this is the way to free democracy from burearucarcy
22 min – life liberty and pursuit of happiness.. if interpreted in right way.. ivan ferlough.. all movements fighting against depression .. can be much more successful if can align selves w this idea
yeah.. i don’t think environ.. or democracy sans bureaucracy are deep enough
Ecopoiesis – P2P Foundation https://t.co/uXKPRYG7GH
What are the ethics and politics of ecopoiesis? Is it possible to create a global civilization that empowers people to augment their ecological communities?
Original Tweet: https://twitter.com/mbauwens/status/1276063883799728128
According to Aristotle, politics is about organizing society to enable people to live the best possible lives.. t
ie: cure ios city
The notion of ecopoiesis facilitates its updating. It focuses attention on all the conditions for living the best possible life, not only of individuals but of communities at all scales, including broader biotic communities.. These conditions of life are their “homes,” extending this notion to include the “home” of humanity – the current regime of the global ecosystem,..t
bachelard oikos law et al
A good “home” for people is not only a matter of architecture and town planning; it is one in which they have security, can realize their potential to augment life, can assert themselves without fear of retribution, and can govern themselves.. t
gare enslavement law et al
Our ‘homes’ should be providing the conditions to develop our full potential to augment the life of our human and broader biotic communities, and the struggle for life should be seen as the struggle to augment these homes and thereby our power to augment life. This is what liberty is all about, not freedom from constraints to exploit others and consume endlessly. The goal of politics should be to uphold and advance such liberty. The first condition for achieving liberty is having a clear idea of what we should be aiming at, and then working out how to achieve these ultimate ends..t
Ecological thinking, granting a central place to ecopoiesis, allows us not only to define our ends but to rethink how to go about achieving these ends through augmenting the conditions for the life and liberty of others, providing them with the niches where they themselves can work towards these ends, rather than reducing others to predictable instruments..t
ai humanity needs: augmenting interconnectedness
Arran Emrys Gare (/ɡɛər/; born 1948) is an Australian philosopher known mainly for his work in environmental philosophy, philosophy of science, philosophy of culture and the metaphysics of process philosophy. He currently holds the position of Associate Professor in the Faculty of Life and Social Sciences at Swinburne University of Technology in Melbourne, Australia.
.. In 2006 ..delivering a paper entitled: “Reviving the Radical Enlightenment”. More recently he has aligned himself with Chinese environmentalists in the quest to create a global ecological civilisation.
..In 1993 he published Nihilism Incorporated: European Civilization and Environmental Destruction and Beyond European Civilization: Marxism, Process Philosophy and the Environment, and then in 1995 Postmodernism and the Environmental Crisis. In these works he attempted to explain the ascendance, world domination and environmental destructiveness of European civilisation, the failure of orthodox Marxism as practised in the Soviet Union and Eastern Europe to provide a real alternative to this, and the ineffectuality of deconstructive postmodernism in the face of the ecological crisis confronting humanity, while offering a different path into the future based on a synthesis of process metaphysics, neo-Aristotelian ethics, neo-Hegelian political philosophy and eco-Marxism. In 1996 he published Nihilism Inc.: Environmental Destruction and the Metaphysics of Sustainability.
In more recent work Gare has published in the fields of narratology, hermeneutics, semiotics, complexity theory, theoretical biology, human ecology and philosophical anthropology, Schelling’s philosophy, Chinese philosophy and Christopher Alexander’s theories of architecture, and called for a revival of the Radical Enlightenment as the true heir of the Renaissance struggle for democracy and for the creation of an ecological civilisation as a new world order based on a new relationship between humanity and nature.
More specifically, he has been concerned to revive and reformulate on naturalistic foundations the ethics and political philosophy of the liberal socialists inspired by T.H. Green, develop more adequate theoretical foundations for human ecology and ecological economics to provide an alternative to neo-classical economics as the core discipline for formulating public policy, and develop a form of retrospective path analysis as an alternative to cost-benefit analysis as a framework for formulating such policy.
andreas reality as commons et al
These ideas have been synthesised in his book The Philosophical Foundations of Ecological Civilization: A manifesto for the future published in 2016. Such work revives the traditional ambitions of philosophy, and as such, is a challenge to philosophy’s current marginalization. In defence of his conception of philosophy he has worked to revive the tradition of speculative naturalism, an outcome of which has been the publication in 2017 of the anthology For a New Naturalism, co-edited with Wayne Hudson.
He is the founder and a chief editor of the online journal Cosmos and History: The Journal of Natural and Social Philosophy which is a peer-reviewed, open-access journal of natural and social philosophy. Quoting the journal: “It serves those who see philosophy’s vocation in questioning and challenging prevailing assumptions about ourselves and our place in the world, developing new ways of thinking about physical existence, life, humanity and society, so helping to create the future insofar as thought affects the issue. Philosophy so conceived is not exclusively identified with the work of professional philosophers, and the journal welcomes contributions from philosophically oriented thinkers from all disciplines.”