Very interesting post from Jack this one. Pace Gil Regev's additional
insights I would like to add another.
We typically have a divide in the West between the systematic and the
aesthetic.
In Japan (if you read any credible history of the country [1]), this
division has typically been less pronounced if not non-existent for them
conceptually. Whether it is becoming more pronounced because of Western
influence I do not know. However, I do think it interesting that this
article is reaching to construct an approach to matters that I suspect the
Japanese have inherently had for a long time.
cheers,
Peter
[1] "Japan - A Short Cultural History," G. B. Sanson. (1931, '43, '52),
(1952, Stanford UP, California)
----- Original Message -----
From: "Jack Park" <jackpark@thinkalong.com>
To: <unrev-II@yahoogroups.com>
Sent: Thursday, July 19, 2001 7:09 PM
Subject: [unrev-II] Cultivating the Songlines of the Noosphere
> This strikes me as important to bootstrapping and to constructivist
> learning, which, in some sense, is what bootstrapping is all about.
>
> http://www.uia.org/uiadocs/noospher.htm
>
>
> "The gathering of people in Budapest was effectively the first attempt to
> give form and relevance to the archetypal "policy-making" encounter
> explored in Herman Hesse's Magister Ludi and other less known works (cf
> Alan Dean Foster: Game Players of Zan). The concern was to build an
> alliance of art, literature and spirituality in response to the challenge
> of both human survival and evolution, whether individual or collective.
> The distinguishing feature of the gathering was the manner in which
> insights from the process of artistic creativity were embodied in the
> organization and processes of the event -- considered as the "material"
> constraining and inspiring the artistic possibilities of the moment. The
> intent was to use the gathering itself to engender an "elixir of
> transformation" from which wider society could benefit. This could only be
> done by acting with presence in the moment to give appropriate form to
what
> could be more widely shared.
> The gathering acknowledged the trap of conventional meetings in which
> representatives of various perspectives make presentations in an effort to
> design and colonize the future of others who cannot be present. The
failure
> to creatively manifest new behaviour and organization in such meetings has
> been reflected in the subsequent failure of their work in responding to
the
> challenges of wider society. Recognizing that a "A trap is a function of
> the nature of the trapped" (Geoffrey Vickers), the transformative
challenge
> was seen to lie in co-creating in the present. Instead of seeking to avoid
> this trap, the meeting sought to integrate the behaviours associated with
> the trap into new understanding.
> Explanations of such a catalytic event are themselves misleading traps.
Any
> such attempt -- as an ex-planation --effectively displaces the focus of
> attention out of the grounded plane of the present moment from which it
> derived both its essential meaning and its wider significance. How indeed
> does art both carry the insights of the spirit and entrain more fruitfully
> transformative behaviour -- and the social and conceptual organization to
> sustain it?
> The diversity of perspectives present in the configuration of insights
> assembled at Budapest was therefore a challenge to any understanding of
> what was occurring. Any understanding depended upon the capacity of the
> attentive individual to integrate this diversity into a meaningful pattern
> whose nature necessarily transcended those perspectives. The
transformative
> effect of the gathering lay in the manner in which a participant's
> awareness was entrained by the interference effects, harmonies and
> oppositions that gave structure to that configuration of perspectives.
> The "effect" of the gathering on wider society lay in the transformation
it
> engendered in those who subsequently endeavoured to understand what had
> occurred in the light of the various "products" that appeared to emanate
> from the gathering. In several senses, it was the meeting itself that was
> both "the message" and a transformative catalyst."
>
> PREAMBLE
> PERSPECTIVES AND SOUNDINGS
> Musical perspective
> Singing perspective
> Dramatic perspective
> Kinaesthetic perspective
> Poetic perspective
> Artistic perspective
> Gastronomic and olfactory perspective
> Humour perspective
> Magical perspective
> Weaving perspective
> Geometric perspective
> Angelic perspective
> Alchemical perspective
> Spiritual exercise perspective
> META-DISCIPLINE: DISCIPLINING THE DISCIPLINES
> SONGLINES AND INTERFERENCE HARMONICS
> Aesthetic frameworks
> Challenge of human survival
> Substituting aesthetic organization for economic organization
> Songlines of the noosphere
> Aesthetics of differences
> COMPREHENDING THE LANGUAGE OF PATTERN SHIFTING
> Limitation of vision-based metaphors
> References
>
>
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