Difference between pages "Holotopia: Socialized reality" and "Holotopia"

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<center><h2><b>H O L O T O P I A: &nbsp;&nbsp; [[Holotopia:Five_insights|F I V E &nbsp;&nbsp; I N S I G H T S]]</b></h2></center><br><br>
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<div class="page-header" ><h1>Holotopia</h1></div>
 
 
<div class="page-header" ><h1>Socialized reality</h1></div>
 
 
 
 
 
  
 
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<div class="col-md-3"><h2>Imagine...</h2></div>
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<blockquote>
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<p>You are about to board a bus for a long night ride, when you notice two flickering streaks of light emanating from two wax candles, placed in the circular holes where the headlights of the bus are expected to be. Candles? <em>As headlights</em>? </p>  
The Enlightenment was before all a change of <em>epistemology</em>. An ancient praxis was revived, which developed <em>knowledge of knowledge</em>. On that as foundation, a completely <em>new</em> worldview emerged—which led to "a great cultural revival", and to <em>comprehensive</em> change. On what grounds could a similar chain of events begin today?
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<p>Of course, the idea of candles as headlights is absurd. So why propose it? Because <em>on a much larger scale</em> this absurdity has become reality.</p>  
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<p>By depicting our society as a bus without a steering wheel, and the way we look at the world and try to comprehend it and handle it as a pair of candle headlights, the Modernity <em>ideogram</em> renders the essence of our contemporary situation.</p>
<p>From the traditional culture we have adopted a [[muth|<em>myth</em>]] incomparably more subversive than the myth of creation. This <em>myth</em> now serves as the foundation stone, on which the edifice of our culture has been constructed.</p>
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[[File:Modernity.jpg]]
 
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<small>Modernity <em>ideogram</em></small>  
 
 
<div class="page-header" ><h2>Stories</h2></div>
 
 
 
 
 
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<div class="col-md-3"><h2>"Reality" is a <em>myth</em></h2></div>
 
<div class="col-md-7"><h3>How to begin a <em>cultural revival</em></h3>  
 
<p>We have come to the pivotal point in our story.</p>
 
<p>We talk about "Galilei in house arrest" to illustrate a central point—When our idea of "reality" changes, everything else changes as a consequence and most naturally. We asked, rhetorically, "Could a similar advent be in store for us today". We shall here see an affirmative answer  to this question. </p>
 
<p>The theme is central; we shall take it as concisely as we are able, without sacrificing the rigor and the necessary details.</p> 
 
 
 
<h3>Language, truth and reality</h3>
 
<p>We (as society, and as <em>academia</em>) have made a grave but understandable and forgivable error. This error now needs to be corrected.</p>
 
<p>This error can easily be understood when we consider how much the belief that "truth" means "correspondence with reality" is ingrained in our 'cultural DNA'; and even in our very language. When I write "worldviews", my word processor underlines the word in red. Since there is only one world, <em>there can be</em> only one worldview—the one that <em>corresponds</em> to that world. The word "worldview" <em>doesn't have</em> a plural.</p>
 
<p>A consequence is another error—the belief that a "normal" person sees the "reality" as it truly is. That "good", "true" or "scientific" information is the information that shows us a piece of that reality, so that we may ultimately know "reality" completely. </p>
 
<p>We are about to see that this <em>myth</em> is what holds us back from engaging in "a great cultural revival", which is overdue. And that relevant academic insights, which update our <em>knowledge of knowledge</em>, <em>demand</em> that we abandon this <em>myth</em>.</p>  
 
<p>It will follow that "a great cultural revival" will follow naturally from the knowledge we own—as soon as we do our <em>academic</em> job right.</p>
 
 
 
<h3>"Correspondence with reality" cannot be verified</h3>
 
<p>In this very concise <em>prototype</em> sketch of the <em>holotopia</em> and the <em>holoscope</em>, Einstein plays the role of an <em>icon</em> of modern science. Our goal being to create, propose and put to use a <em>federation</em> procedure that can take us all the way to "a great cultural revival", we say "let's assume that Einstein did the necessary <em>federation</em>" (which we as culture eventually need to be able to do) and we let him be the spokesman for "modern science". </p>
 
<p>
 
[[File:Einstein-Watch.jpeg]]
 
</p>
 
<p>In "Evolution of Physics", Einstein and Infeld explained why "correspondence to reality" cannot be rationally verified, by using the parable of a closed watch. Einstein, furthermore, held the position that the belief that the results of our reasoning, or perception, <em>correspond</em> to reality is a common product of illusion. Both arguments are summarized and commented [[http://kf.wikiwiki.ifi.uio.no/IMAGES#Closed_watch_argument here]]. </p>  
 
<p>Since our goal is <em>not</em> to give a new "objectively true reality picture", but only to submit a legitimate way of looking at our theme, nothing more needs to be said.</p>
 
 
 
 
 
<h3>Our culture is founded on a <em>myth</em></h3>  
 
 
 
<p>We define [[Holotopia:Myth|<em>myth</em>]] as a popularly relied on but unverified belief, which has certain social and psychological purposes. </p>
 
<p>Our task being to find a solid foundation stone for developing a culture, or in other words a criterion for distinguishing "truth" (that is, "good" information or knowledge) from illusion, deception and conceptional mayhem, we must ask—<em>Why</em> use a criterion ("correspondence with reality") that cannot be verified? And  which is itself a product of illusion?  </p>  
 
 
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<div class="col-md-3"><h2>"Reality" is an instrument of socialization</h2></div>
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<div class="col-md-3"><h2>Our proposal</h2></div>
<div class="col-md-7"><h3>"Reality" is a construction</h3>
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<p>[[File:Reality–Construction.jpeg]]
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<blockquote>The core of our <em>knowledge federation</em> proposal is to change the relationship we have with information.  
<p>Researchers showed that what we call "reality" is <em>constructed</em> by our sensory organs and our culture; understanding the existence, the nature and the consequences of this construction provides us most valuable clues clue for evolving further. </p>
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</blockquote></p>
<p>We illustrate this point by a few references.</p>
 
 
 
<h3>Evidence from natural sciences</h3>
 
<p>In the 19th century it was natural to consider the human mind as a <em>camera obscura</em>—a perfect recording device, which <em>reflects</em> the outside world in an objective sense. But in the 20th century the researchers were able to <em>looked into</em> the supposed camera. They reached a completely different conclusion. We represented them by Humberto Maturana and Jean Piaget, see our commentary that begins [https://holoscope.info/2019/02/07/knowledge-federation-dot-org/#Maturana here].</p>
 
  
<h3>Evidence from sociology</h3>
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<p>What is our relationship with information presently like? Here is how [[Neil Postman]] described it:</p>  
<p>Here Pierre Bourdieu's keyword <em>doxa</em> will provide us the clue we need.</p>
 
<p>Bourdieu adopted it from Max Weber, but its usage dates all the way back to Plato (which suggests that <em>doxa</em> is profoundly connected with the academic tradition—a point we shall come back to later).  the <em>academia</em>'s history, which we'll come back to. Bourdieu uses this <em>keyword</em> to point to the <em>experience</em>—that the societal <em>order of things</em> we happen to live in constitutes the <em>only</em> possible one. "Orthodoxy" leaves room for alternatives, of which <em>ours</em> is believed to be the <em>only</em> "right" one. <em>Doxa</em> ignores even the <em>possibility</em> of alternatives. </p>
 
 
 
<p>Another point of reference is Berger and Luckmann's classic "Social Construction of Reality", where a theory of the <em>process</em> of social reality construction is contributed (see it commented [https://holoscope.info/2013/04/24/science-and-religion/#BandL here]). Their keyword "universal theory" deserves our special attention—as an explanation how "reality" has served, historically, to legitimize the existing power relationships, and social order.</p>
 
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<div class="col-md-3"><h2>Socialization in theory</h2></div>
 
<div class="col-md-7"><h3>Federation vs. socialization</h3>
 
<p>We have improvised a <em>theory</em> of socialization—and offer it now as a stepping stone for building the <em>holotopia</em>. In our opus, and notably in The Paradigm Strategy poster, which was a prelude to <em>holotopia</em> (described [[CONVERSATIONS|here]]), the mechanism of <em>socialization</em> is represented by a <em>tread</em> comprising three <em>vignettes</em>. We named them by their chief protagonists: Odin the Horse, Pierre Bourdieu and Antonio Damasio (see a summary [https://holoscope.info/2019/02/07/knowledge-federation-dot-org/#Bourdieu here]). We here highlight the main points.</p>
 
 
 
 
<h3>Odin the Horse</h3>
 
<p>The longer story illustrates the turf behavior of Icelandic horses living in nature, by describing a concrete event. Imagine two horses in spectacular and manly body-to-body duel, running side by side with their long hairs and hairy tails flagging in the wind, Odin the Horse pushing New Horse toward the river. And away from his herd of mares.</p>
 
 
 
<h3>Bourdieu and Symbolic Power</h3>
 
<p>
 
[[File:Bourdieu-insight.jpeg]]
 
</p>
 
<p>We'll need two points from Bourdieu's theory of "symbolic power", the first of which is represented by the card above: Symbolic power tends to be invisible and ignored by <em>everyone</em> concerned!</p>
 
<p>A story illustration, which we have not told in sufficient detail yet, is about Bourdieu in Algeria, during Algeria's war against France for independence, and immediately after. There the circumstances allowed Bourdieu to observe how power morphed—from the traditional censorship, torture and prison during the war, to <em>symbolic power</em> following the independence.</p>
 
<p>To see what this all means, imagine a young Kabylian man who, driven by economic necessity, moved from his village to a city—and who promptly finds out that his entire way of being, which back home served him well, here makes him all but dysfunctional. Not only his sense of honor, but even his very way of walking and talking seem unappealing even to the young women who moved from his home village—who saw something else in the movies and the restaurants.</p>
 
<p>Bourdieu was reminded of his own experience—when he arrived to Paris, as an unusually gifted "hillbilly", to continue his education.</p>  
 
 
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<p>The second point we need from Bourdieu is highlighted by the cover of his book "Language & Symbolic Power", shown on the right.</p>
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<blockquote>  
<p>The point is that <em>not only</em> are relationships of empowerment and disempowerment deeply coded in our language or more generally "culture"—but that this language is "symbolic", or pre-rational. And indeed, on the cover of the book we see a turf. In Odin the Horse story the turf was a physical piece of land that Odin was defending. But in a culture, the structure of the 'turf' is not only symbolic, but also far more complex—as much as our culture is more complex than the culture of the horses. Yet in spite of that, the similarity is striking—when we observe that the  power relationships are neatly organized <em>in space</em>, in a manner that <em>corresponds</em> to their organization in the idea world; in our social "reality". </p></div>  
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"The tie between information and action has been severed. Information is now a commodity that can be bought and sold, or used as a form of entertainment, or worn like a garment to enhance one's status. It comes indiscriminately, directed at no one in particular, disconnected from usefulness; we are glutted with information, drowning in information, have no control over it, don't know what to do with it."
 
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</div><div class="col-md-3">[[File:Postman.jpg]]<br><small>Neil Postman</small></div>
[[File:LandSP.jpg]]
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<p>The king enters the room, and everyone bows. Naturally, you do that too. By nature <em>and</em> by culture, we humans are predisposed to do as others. Besides, something in you knows that if you don't bow down your head, you might lose it.</p> 
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<p><blockquote>We are proposing to handle information as we handle other man-made things—by suiting it to the purposes that need to be served. </blockquote></p>  
<p>What is it, really, that makes the difference between "a real king", and an imposter who "only believes" that he's a king? <em>Both</em> consider themselves as kings, and behave accordingly. But the "real king" has the advantage that <em>everyone else</em> has been socialized to consider him as that.</p>
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<p>Or to rephrase this in the language of our metaphor, we are proposing to <em>create</em> the 'headlights'—instead of trying to make use of whatever happens to be there; instead of blindly adopting what we've inherited from the past.</p>  
<p>While a "real king" will be treated with highest honors, an imposter will be incarcerated in an appropriate institution. Even though a single "real king" might have caused more suffering and destruction than all the imposters, and indeed all the historical criminals and madmen.</p>
 
<p>From Bourdieu's theory we'll highlight only two more of his keywords: <em>habitus</em> and <em>field</em> (which he also called "game"). The <em>habitus</em> is a set of embodied predispositions, manners of thinking and behaving. The king has his own <em>habitus</em>, and so does the page. Think of the <em>habitus</em> as a cultural "role", analogous to a role in a theatre play. But you must also see it as a power position. Think of the <em>field</em> as a "culture" of a certain social group (a king's court, an academic discipline...), where through innumerably many carrots and sticks everyone gets "put into his place". On the symbolic 'turf'.</p>
 
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<p><em>Knowledge federation</em> can now be understood as the principle of operation of the new 'headlights'.</p>  
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<h3>Damasio and "Descartes' Error"</h3> 
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<blockquote>The purpose of <em>knowledge federation</em> is to restore the agency to information, and the power to knowledge.</blockquote>
<p>Bourdieu's sociological theories synergize most beautifully with an all-important insight <em>experimentally</em> proven by cognitive neurosurgeon Antonio Damasio.</p>
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<p><em>Knowledge federation</em> achieves this purpose by combining fragmented pieces of information together, to give them visibility and impact. Or as our logo might suggest—by 'connecting the dots'.</p>  
<p>Damasio contributes a point—deftly coded into the very title of his book "Descartes' Error"—that we are not rational decision makers. The very contents of our rational mind (our priorities, and <em>what options</em> we are at all capable to conceive of and consider) are controlled by a cognitive filter—which is pre-rational. And <em>embodied</em>.</p>
 
<p>Damasio, in other words, explained why we don't get up wondering whether we should take off our pajamas and run out into the street naked (although this may be completely normal in some completely different culture). Our <em>embodied</em> "reality" controls the very content of our rational mind! </p>
 
<p>Please <em>do</em> read the brief but centrally important anecdotal illustration of Damasio's all-important scientific insight, which we provided  [https://holoscope.info/2020/01/01/tesla-and-the-nature-of-creativity/#Damasio here].</p>
 
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<p>By 'connecting the dots', we can reach a new insight—and see an issue or a situation in a new way, show how it may need to be handled. Or we can create a <em>prototype</em>—and give this insight a way to impact reality.</p>  
[[File:Descartes-error.jpg]]
 
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<p>What consequences will <em>knowledge federation</em> have? How will information be different? How will it be used? By what methods, what social processes, and by whom will it be created? What new information formats will emerge, and supplement or replace the traditional books and articles? How will information technology be adapted? What will public informing be like? <em>And academic communication, and education?</em>
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<p>Damasio's theory completes Bourdieu's "theory of practice", by contributing the <em>physiological</em> mechanism by which the body-to-body <em>socialization</em> to conform to a given "habitus" extends into a <em>doxa</em>—that the given order of things, including our habitus, is just "reality". </p>  
 
  
<h3>Our key point</h3>  
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<blockquote>The substance of our proposal is the Knowledge Federation <em>prototype</em>—a complete and academically coherent answer to those and other related questions. An answer that is not only described and explained, but also implemented—in a collection of real-life embedded <em>prototypes</em>.
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</blockquote></p>
  
<p>We have all been <em>socialized</em> to live in the "reality" where some are winners (kings) and others losers (serfs). But another way to see this is possible—where <em>all of us</em> are losers! And where the whole absurd game is indeed a result of a pathological and atavistic human tendency—to seek domination over others. </p>
 
<p>Odin the Horse does not "really" need all "his" mares. On the contrary. The reason why the farmer decided to introduce New Horse was that Odin was getting too old. So another social "reality" may be incomparably better for everyone. But Odin does not see any of that. In his primitive horse mind, he only sees that New Horse is intruding into "his" turf, threatening to privatize some of "his" mares, and Odin was going to stop that at all cost.</p>
 
<p>But we the people have a whole <em>other</em> side of our nature; pointed to, coincidentally, by Odin's very name.</p>
 
<p>Beyond this, there are realms of opportunities for developing culture, and improving our condition. <em>This</em> is what <em>holotopia</em> is about. But let's come back to this theme in a moment.</p>
 
 
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<div class="col-md-3"><h2>Socialization in practice</h2></div>
 
<div class="col-md-7"><h3>How we lost culture</h3>
 
<p><em>Socialization</em>, however, has two sides. On the one side is "symbolic power". And on the other—culture!</p>
 
<p>Did Moses <em>really</em> return from Mount Sinai with ten commandments, carved in stone by God himself?</p>
 
<p>For centuries, our ancestors considered this a fact. But to the modern mind, the fact that this would violate certain "laws of physics" takes precedence. </p>
 
<p>When Nietzsche observed, famously, that "God is dead", he did not of course mean that God physically died. Or that the belief in God lost its foundation in our culture, which was obvious. What he meant was that we, as culture, lost a range of functions that had been founded on the belief in God.</p>
 
<p>An example are principles to live by; guidance to conduct our daily affaires.  But not the only, or even the main one.</p>
 
<p>Think about entering a cathedral—an immersive experience combining a variety of media, including architecture, painting, music, ritual... The point was not to know how <em>really</em> the world originated, but to <em>socialize</em> people to think and feel and behave in a certain way. To <em>be</em> in a certain way.</p>
 
<p>Nietzsche's real, subtle and all-important point was that we have rebelled; we have left our "father's" home. By doing that we have acquired not only a new freedom, but also a new set of responsibilities. Now, we must provide for ourselves. </p>
 
<p>And so we got it all wrong. Whether it was "really" God who wrote those tablets is beside the point. The "reality" has always only been a medium; the <em>socialization</em> has always been the message! And the reproduction and <em>creation</em> of culture. </p>
 
<p>The <em>real</em> question, then, is not "Does God exist?" What matters is "<em>Who</em> is now creating our culture for us? And <em>in what way</em>?" </p>
 
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<div class="col-md-3"><h2>An application</h2></div>
 
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<h3>Pavlov and Chakhotin</h3>
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<p>What difference will this make? The Holotopia <em>prototype</em>, which is under development, is a proof of concept application.</p>
<p>Pavlov's experiments on dogs (for which he was awarded the Nobel Prize) are another metaphor for <em>socialization</em>.</p>
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<p>The Club of Rome's assessment of the situation we are in, provided us with a benchmark challenge for putting our ideas to test. Four decades ago—based on a decade of this global think tank's research into the future prospects of mankind, in a book titled "One Hundred Pages for the Future"—[[Aurelio Peccei]] issued the following warning:
<p>Having worked with Pavlov in his laboratory, Sergey Chakhotin participated in the 1932 German elections against Hitler. He noticed that Hitler was not arguing his points rationally (which would indeed be hard to imagine); that he was <em>socializing</em> the German people to accept his ideology and agenda. Chakhotin advocated, and  practiced in those elections, the use non-factual or <em>implicit</em> techniques to counteract Hitler's approach (see an example on the right). Adding "t" to the familiar Nazi greeting produced "Heilt Hitler" (cure Hitler). </p>
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<blockquote>
<p>Later, in France, Chakhotin explained his insights about socializing people in a book titled "Viole des foules par la propagande politique". We offer it as a testimony, and a theory of <em>disempowerment</em> and <em>dehumanization</em> of masses of people by <em>political</em> socialization; read our comments [https://holoscope.info/2020/01/01/tesla-and-the-nature-of-creativity/#Chakhotin here].</p>  
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"It is absolutely essential to find a way to change course."
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</blockquote>
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[[File:Chakhotin-sw.gif]]
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[[File:Peccei.jpg]]
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<small>Aurelio Peccei</small>  
<small>One of Chakhotin's ideograms</small>  
 
 
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<h3>Freud and Bernays</h3>
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<p>Why did Peccei's call to action remain unanswered? Why wasn't The Club of Rome's purpose—to illuminate the course our civilization has taken—served by our society's institutions, as part of their function? Isn't this <em>already</em> showing that we are 'driving with candle headlights'?</p>  
<p>While Sigmund Freud was struggling to convince the European academics that we, humans, are not at all those "rational decision makers" they believed we are, his American nephew Edward Bernays had no difficulty convincing the American business that <em>exploiting</em> this characteristics of our psyche is—good business! Today, Bernays is considered "the founder of public relations in the US", and of modern advertising. His ideas "have become standard in politics and commerce". </p>  
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<blockquote>
<p>The four documentaries about Bernays' work and influence by Adam Curtis (available [https://youtu.be/DnPmg0R1M04 here]) are highly recommended.</p>  
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Can <em>knowledge federation</em> help us "change course"?
 
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</blockquote>  
<h3>Edelman and symbolic action</h3>
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<p>Peccei also specified <em>what</em> needed to be done to "change course":
<p>Already in the 1960s the researchers knew that the conventional mechanisms of democracy (such as the elections) don't serve the purpose they were assumed to serve (distribution of power). The field research showed that the voters are unfamiliar with proposed policies, that the incumbents did not fulfill electoral promises etc. This does not mean that the elections <em>don't</em> have a purpose, Edelman observed; it's just that their purpose is <em>different</em> than what is commonly believed. Their purpose is, in Edelman's parlance, <em>symbolic</em>—to <em>legitimize</em> the  governments and policies; by making people <em>feel</em> they were asked.</p>
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<blockquote>
<p>Have you been wondering what makes one qualified to be the president of the United States? </p>
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"The future will either be an inspired product of a great cultural revival, or there will be no future."
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</blockquote>  
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This conclusion Peccei shared with a number of twentieth century's frontier thinkers. Arne Næss for instance, Norway's most loved philosopher, reached it on different grounds and called it "deep ecology".  
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</p>  
 
<p>
 
<p>
[[File:Edelman–Insight.jpeg]]
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The Club of Rome insisted that lasting solutions would not be found by focusing on specific problems, but by transforming the condition from which they all stem, which they called "problematique".</p>  
</p>
 
<p>Edelman had a career-long mission. To help us understand the world we live in, he contributed a thorough study of "symbolic uses of politics" and "politics as symbolic action".</p>  
 
 
 
 
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<div class="col-md-3"><h2><em>Socialized reality</em> in popular culture</h2></div>
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<div class="col-md-3"><h2>A vision</h2></div>
<div class="col-md-7"><h3>My American Uncle</h3>  
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<p>As movies tend to, Alain Resnais' "My American Uncle" follows its characters through strained relationships with parents, career ups and downs and love-related hopes and disappointments. But "My American Uncle" offers also a meta-narrative, which (we propose) turns it into a <em>new paradigm</em> art project.</p>  
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<p>What new 'course' shall we see, when we use <em>knowledge federation</em> to 'illuminate the way'?</p>
<p>In that way, the movie <em>federates</em> a socially relevant insight of a researcher, neuroscientist Henri Laborit. At the end of the movie, Laborit appears on the screen in person, and summarizes this insight:</p>  
+
<p>The <em>holotopia</em> is an astonishingly positive future scenario.</p>  
<blockquote><p>The unconscious is a formidable instrument. Not only because it holds all that we have repressed, things too painful for us to express, because we'd be punished by society. But also because all that is authorized, even rewarded by society, has been placed in our brain since birth. We're unaware of its presence, and yet it guides our actions. This unconscious, which is not Freud's, is the most dangerous. What we call the personality of an individual is built up from a grab-bag of value judgments, prejudices and platitudes. As he grows older, they become more and more rigid, less and less subject to question. Take away one single stone from this edifice, and it all crumbles. The result is anguish. And anguish stops at nothing, neither murder, nor genocide, nor war, in the case of social groups. </p>
+
<p>This future vision is <em>more</em> positive than what the familiar utopias offered—whose authors lacked the information to see what was possible; or lived in the times when the resources we have did not yet exist. </p>  
<p>We are beginning to understand by what mechanism, why and how, throughout the history and in the present, the hierarchies of dominance have been established. To go to the moon, we must know the laws of gravity. Knowing the laws of gravity doesn't make us free of gravity. It merely allows us to utilize it. </p>  
+
 
<p>Until we have shown the inhabitants of this planet the way their brain functions, the way they use it, until they know it has always been used to dominate others, there is little chance that anything will change. </p>
+
<p>When the evidence offered on these pages has been considered, it will be clear why <em>holotopia</em> is not only "the new black"—but also <em>the new red</em>; and <em>the new green</em>!</p>  
</blockquote>
 
  
<h3>The Matrix</h3>
+
<p>Unlike the utopias, the <em>holotopia</em> is readily realizable; we already have all that is needed for its fulfillment. To realize it, we need to "change course" in the direction that is suggested by its name.</p>
<p>The movie The Matrix is an obvious metaphor for <em>socialized reality</em>—where the "machines" (alias <em>power structures</em>) are keeping people in a media-induced false reality, using them as a power source. This excerpt requires no comments.</p>
 
 
<blockquote>  
 
<blockquote>  
<p>Morpheus: The Matrix is everywhere. It is all around us. Even now, in this very room. You can see it when you look out your window or when you turn on your television. You can feel it when you go to work... when you go to church... when you pay your taxes. It is the world that has been pulled over your eyes to blind you from the truth.</p>
+
We must  <em>see ourselves as parts in a larger whole</em>; and act in ways that make this larger whole more [[Wholeness|<em>whole</em>]].
<p>Neo: What truth?</p>
 
<p>Morpheus: That you are a slave, Neo. Like everyone else you were born into bondage. Into a prison that you cannot taste or see or touch. A prison for your mind.</p>
 
 
</blockquote>  
 
</blockquote>  
 +
<p>This is the direction the Modernity <em>ideogram</em> is pointing to.</p>
 +
<p>It is also a radical departure from our current course—which <em>emerges</em> as a result of everyone pursuing "his our own interests"; and trusting that "the invisible hand" of the market, or the academic "publish and perish", will turn our self-serving acts into the greatest common good.</p>
  
<h3>Oedipus Rex</h3>
+
</div> </div>
<p>King Oedipus was not really a young man troubled by sexual attraction to his mother, as Freud may have made us believe. His problem was a conception that he was socialized to accept as reality—which drew him ever closer to a tragic destiny, as he was doing his best to avoid it.</p>
 
<p>A parable for our civilization?</p>
 
 
 
</div> </div>
 
 
 
 
 
<div class="page-header" ><h2>Ideogram</h2></div>
 
  
 
<div class="row">
 
<div class="row">
<div class="col-md-3"><h2>The <em>mirror</em> points to a leverage point</h2></div>
+
<div class="col-md-3"><h2>[[Holotopia:Five insights|Five insights]]</h2></div>
 
<div class="col-md-7">
 
<div class="col-md-7">
 
<p>  
 
<p>  
[[File:Mirror.jpg]]<br>
+
[[File:FiveInsights.JPG]]
<small>Mirror <em>ideogram</em></small>
 
 
</p>  
 
</p>  
<blockquote>
+
<p>The <em>holotopia</em> vision is made concrete in terms of [[Holotopia:Five insights|<em>five insights</em>]].</p>  
As a visual shorthand, the Mirror <em>ideogram</em>  points to two <em>fundamental</em> changes in the foundations of our pursuit of knowledge. And the <em>academia</em>'s situation that resulted from them.</blockquote>
 
<h3>The end of innocence</h3>
 
<p>We have learned that we are <em>not</em> "objective observers".</p>
 
<p>It is no longer legitimate to claim the innocence of "objective observers of reality". By seeing ourselves in the <em>mirror</em>, we see that it has along been just <em>us</em> looking at the world, and creating representations of it. </p>
 
 
 
<h3>The beginning of accountability</h3>
 
<p>We are no longer living in a tradition—which to our ancestors provided orientation and guidance in all relevant matters. Information has thereby acquired a new and all-important role.</p>
 
<p>The <em>mirror</em> symbolizes this by suggesting that when we see ourselves in the <em>mirror</em>, we see ourselves <em>in the world</em>. Hence we see ourselves as <em>part of</em> the world; and as <em>accountable for our role</em>  in it.  </p>
 
 
 
<h3>We must pause and self-reflect</h3>
 
<p>As a symbol for the situation, which the <em>academia</em>'s evolution so far has brought us to, the <em>mirror</em> demands that we interrupt the academic business as usual and self-reflect—about the meaning and purpose of our work. A genuine academic <em>dialog</em> in front of the <em>mirror</em> is the core of our practical proposal, our call to action.</p> 
 
 
 
<h3>Enormous gains will be made</h3>
 
<p>The change of the relationship we have with information, which is the core of our proposal, is here symbolized as a perfectly feasible yet seemingly magical <em>next step</em>—<em>through</em> the <em>mirror</em>! </p>
 
<p>Our proposal—the way we have <em>federated</em> the results of The Club of Rome as summarized by Peccei—may in this context be understood as the invitation to the <em>academia</em> to guide our society 'through the <em>mirror</em>', and to a completely new symbolic and <em>actual</em> reality. </p>
 
<p>We have coined the keywords <em>holoscope</em> and <em>holotopia</em>, to point to the academic and the socio-cultural reality 'on the other side'. </p>
 
</div> </div>
 
 
 
<div class="page-header" ><h2>Keywords</h2></div>
 
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Academia</em></h2></div>
 
<div class="col-md-7"><p>Our proposal is addressed to "the <em>academia</em>", where the <em>academia</em> is defined as "institutionalized academic tradition". By pointing to Socrates and Galilei as this tradition's progenitors and iconic representatives, we show that <em>resisting</em> degenerate <em>socialization</em>, even by risking one's own life, has been what the academic tradition was all about since its inception.</p>
 
<p>As the dialogues of Socrates, as Plato recorded them, might suggest—the <em>academia</em> has achieved that purpose by using <em>knowledge of knowledge</em> or <em>epistemology</em> to liberate us from false or socialization-induced beliefs.</p>
 
</div> </div>
 
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Dialog</em></h2></div>
 
<div class="col-md-7"><p>Our invitation is to a <em>dialog</em>; and we said that the <em>dialog</em> streamlines the "cultural revival", by introducing, and <em>being</em> a remedial way to communicate (which liberates us from "symbolic power", and the corresponding habits of communication).</p>
 
<p>The <em>dialog</em> is the attitude and the manner of communication that suits the <em>holoscope</em> order of things. And it is also more—a <em>strategy</em> to re-create our <em>collective mind</em>, and make it capable of thinking new thoughts.</p>
 
<p>By building on the "Socratic method" or "midwifery" or "maieutics", the <em>dialog</em> is way to restore <em>academia</em>'s original roots and values. By building on David Bohm's <em>praxis</em> of "dialogue", it acquires an agile <em>contemporary</em> meaning, and inherits an invaluable body of insights (see it outlined [http://kf.wikiwiki.ifi.uio.no/CONVERSATIONS#Dialog here]). In Bohm's understanding, the "dialogue" is a form of cognitive and social therapy, <em>necessary</em> for shifting the <em>paradigm</em>, evolving further, and resolving the contemporary issues. Bohm conceived it as <em>the</em> antidote to <em>socialization</em> and <em>power structure</em>.</p>
 
<p><em>In addition</em>—the <em>dialog</em>, as we are using this <em>keyword</em>, includes a spectrum of strategic and tactical tools. By <em>designing</em> for the <em>dialog</em>, we rule out certain practices that the <em>power structure</em> has used effectively to frustrate and hamper attempts at change. We create conventions of conduct. We use the camera as feedback... We turn events into <em>spectacles</em>—where the point is not to win in a discussion, but on the contrary, where the attitude to win in the discussion is derogating...</p>
 
</div> </div> 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Homo ludens</em></h2></div>
 
<div class="col-md-7"><p>The point of this definition is that we are <em>not</em> (only) the <em>homo sapiens</em> as we have been told. We have also another side—which, as we have just seen, must not be ignored and neglected.</p>
 
 
 
<p>The homo ludens is the socialized human.  He is the product of <em>power structure</em>. The <em>homo ludens</em> does not seek knowledge. He does not even care about the facts.  He adjusts to "the field". He sees what (as he knows) people in power, or in his "field", <em>want</em> to hear. He looks for,  and does, "what works".</p>
 
<p>It is interesting to observe that the <em>homo ludens</em> has a surrogate epistemology, and even an ontology, which leads him to entirely different worldviews and conclusion than the <em>epistemology</em> that the <em>homo sapiens</em> has. For instance, both <em>homo ludens</em> and <em>homo sapiens</em> see himself as the epitome of human evolution, and the other as about to go extinct. The <em>homo sapiens</em> looks at the data; the <em>homo ludens</em> just looks around.</p>  
 
 
<p>
 
<p>
It is not difficult to see that the <em>homo ludens</em> behavior was exactly what The Club of Rome was up against. In the five-minute trailer for  The Last Call documentary (which follows the authors of The Limits to Growth through their ensuing struggles to have themselves heard) has <em>two</em> such episodes on record (see them [https://youtu.be/0141gupAryM?t=135  here] and [https://youtu.be/0141gupAryM?t=95 here]). </p>
+
They show why fundamental changes are ready to happen in five pivotal domains
</div> </div>
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Truth by convention</em></h2></div>
 
<div class="col-md-7">
 
<p><em>Reification</em> of "culture", "science", "democracy" or anything else <em>as the existing or traditional implementations</em> of those abstract ideas binds us to the <em>traditional</em> order of things, and effectively inhibits a <em>cultural revival</em> or <em>paradigm</em> change.</p>
 
<p>
 
<em>Truth by convention</em> is the alternative. It is the notion of truth that is <em>entirely</em> independent of "reality", and of traditional or <em>socialized</em> concepts and ideas. It is offered as a new foundation stone, to <em>consistently</em> replace reification. And as 'Archimedean point', necessary for empowering information and knowledge to once again make a difference. </p>
 
<p>In the context provided by the <em>mirror</em> metaphor, the <em>truth by convention</em> is what enables (in an academically rigorous way) the metaphorical 'step through' the <em>mirror</em>. </p>
 
<p>Three points need to be understood about <em>truth by convention</em>:
 
 
<ul>  
 
<ul>  
<li>it makes information <em>completely</em> independent of "reality" and tradition</li>  
+
<li>innovation </li>  
<li>it provides a rock-solid or incontrovertible <em>foundation</em></li>  
+
<li>communication</li>  
<li>it provides a <em>completely</em> flexible <em>foundation</em> for creating <em>truth and meaning</em> (a convention is "true" only in the context where it's provided, and only until further notice)</li>  
+
<li>epistemology</li>  
 +
<li>the way we look at the world</li>  
 +
<li>values</li>  
 
</ul>  
 
</ul>  
 +
as soon as we begin to <em>federate knowledge</em>, or 'connect the dots'.
 +
</p>
 +
<p>The <em>five insights</em> and the changes they point to are so interdependent, that a more general insight naturally follows:
 +
<blockquote> Comprehensive change can be easy, even when smaller and obviously necessary changes may seem impossible.</blockquote>
 
</p>  
 
</p>  
 
</div> </div>  
 
</div> </div>  
  
 
<div class="row">
 
<div class="row">
<div class="col-md-3"><h2><em>Design epistemology</em></h2></div>
+
<div class="col-md-3"><h2>[[Holotopia:Ten conversations|Ten conversations]]</h2></div>
 
<div class="col-md-7">
 
<div class="col-md-7">
<p><em>Design epistemology</em> is an <em>epistemology</em> defined by convention. This <em>epistemology</em> is exactly what the Modernity <em>ideogram</em> is suggesting—<em>information</em>, and the way we handle it, are considered as pieces in a larger puzzle or puzzles. And evaluated and treated accordingly.</p>
+
<p>The relationships between the <em>five insights</em> provide us a context for perceiving and handling, in informed and completely new ways, some of the age-old challenges such as
<p><em>Design epistemology</em> is what orients <em>knowledge work</em> on the other side of the <em>mirror</em>.</p>
 
<p>An introduction with a link to the article is provided [https://holoscope.info/2012/11/17/design-epistemology/ here].</p> 
 
</div> </div>
 
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Implicit information</em></h2></div>
 
<div class="col-md-7"><p><em>Information</em> is defined as "recorded experience", and as such it has an essential function. The Earth may appear to us like a flat surface; but someone has traveled around it; someone else has seen it from the outer space. And so we can <em>know</em> that the Earth is roughly a sphere.</p>
 
<p>The point of this definition is also that <em>any</em> form of recorded of experience is <em>information</em>. A chair can be (or more precisely can have an <em>aspect</em> of) <em>information</em>—being a record of human experience related to sitting, and chair making. So <em>information</em> can be <em>explicit</em> (if something is explicitly stated or claimed), or <em>implicit</em> (in the mores of the tradition, artifacts, beliefs, shared values etc.). </p> 
 
<p>By including <em>implicit information</em>, we both
 
<ul><li>give citizenship rights to mores, artifacts, customs, architecture and various other forms of cultural heritage as embodying and hence encoding <em>implicit information</em>, and hence rescue them from oblivion and destruction by turning them into objects of <em>federation</em></li>
 
<li>preclude deceptive, fake information, which instead of embodying human experience for the purpose of informing others, it <em>socializes</em> us in ways that suit the <em>power structure</em>. </li>
 
</ul>
 
</p> 
 
</div> </div>
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Symbolic action</em></h2></div>
 
<div class="col-md-7"><p>We adopted the keyword <em>symbolic action</em> pretty much from Murray Edelman, with minor modifications. Having been <em>socialized</em> to consider the existing <em>order of things</em> (or the <em>power structure</em>) as <em>the</em> reality, and at the same time being aware that "something must be done", we conceive our action in a <em>symbolic</em> way (which makes us <em>feel</em> we have done our duty, without really affecting the power relationships and hence having impact): We write an article; we organize a conference...</p>
 
<p>The creation of <em>prototypes</em>—a goal that naturally follows from the <em>design epistemology</em>—is the alternative. We <em>federate</em> information all the way into systemic <em>prototypes</em>, which are designed to have impact. This "restores agency to information, and power to knowledge".</p>
 
</div> </div>
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Power structure</em></h2></div>
 
<div class="col-md-6"><p>We can now briefly revisit the definition of <em>power structure</em> we gave with the Power Structure insight, by adding what's been told here. </p> 
 
<p>The Power Structure <em>ideogram</em>, shown on the right, depicts our 'political enemy' as a <em>structure</em> comprising power interests (represented by the dollar sign), our ideas about the world (represented by the book), and our own condition of <em>wholeness</em> (represented by the stethoscope). </p>
 
<p>Throughout history revolutions resulted when people understood the issues of power and justice in a new way. We are witnessing a spectacular and unexpected turning point in this history: That <em>we</em> are the enemy! And that we are <em>socialized</em> to be our enemy!</p>
 
<p>The proposed action—to learn to collaborate, and to take our <em>socialization</em> into our own hands and approach it creatively—is naturally seen as our next evolutionary step.</p>
 
</div>
 
<div class="col-md-3">
 
[[File:Power Structure.jpg]]<br>
 
<small>Power Structure <em>ideogram</em></small>
 
</div> </div>
 
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Religion</em></h2></div>
 
<div class="col-md-7"><p>This <em>keyword</em> points to an answer to the next obvious question: Is competition really part of "human nature"? <em>Or</em> do we have another side in our "nature", which can be elevated through culture, as deliberate <em>socialization</em>? </p>
 
<p>We adapted the definition provided by Martin Lings, roughly as follows. Notice that this definition, just as our other definitions, is purely by convention; and that it relies on nothing but observations, or "phenomenology". </p>
 
<p>Imagine the kind of wheel one sees in Western films. The points where the spokes meet the rim are labeled by (what we call) <em>archetypes</em>: "Truth", "Justice", "Beauty" and so on. In this definition, <em>archetypes</em> are, simply, what has historically helped people overcome ego-centeredness, and serve the humanity, and its cultural evolution.</p>
 
 
 
</div> </div>
 
 
 
<div class="page-header" ><h2>Prototypes</h2></div>
 
 
 
<div class="row">
 
<div class="col-md-3"><h2>Holotopia</h2></div>
 
<div class="col-md-7"><p>The Holotopia <em>prototype</em>, which (while building upon a series of experiments we've conducted before) is in its design phase, will serve as a vehicle for implementing the vision it is pointing to.</p> 
 
 
</div> </div>
 
 
 
<div class="row">
 
<div class="col-md-3"><h2>Key Point Dialog</h2></div>
 
<div class="col-md-7"><p>As mentioned, the initial step we are proposing for <em>holotopia</em> development is a series of <em>dialogs</em>. Part of the story is to go back to the original values, and to Aristotle... Another part is to build upon the important work of David Bohm and others, as we have just seen—and by doing that to begin recreating our <em>collective mind</em>, as we have just seen. To prepare for this task, we have done a series of <prototypes> and experiments under the shared name Key Point Dialog.</p>
 
<p>A <em>key point</em> is, simply, "a way to change course"; it is an insight that can lead to a direction change in a community. When capitalized, the Key Point is the Big <em>key point</em>–a one that can lead to a global shift. And so the challenge that motivates this <em>prototype</em> is to structure the communication within a community so that its members jointly see the <em>key point</em>. </p>
 
<p>David Bohm's original idea, his "dialogue", is a slow-moving event. It is designed <em>not</em> to have a purpose; the participants check all their agendas at the entrance door, and do their very best to let the "dialogue" take its own spontaneous course.</p>
 
<p>What we did was to, metaphorically speaking, turn Bohm's "dialogue" into a high-energy cyclotron.</p>
 
<p>Long story short, the <em>key point dialog</em> is composed of a community's opinion leaders (the people who are qualified, trusted, by their role accountable... to set directions). They are physically placed into a <em>context</em>, which symbolically places them into the context of our times and conditions (by <em>federating</em> relevant insights). In the center of the circle a piece of evidence is placed, which challenges the current direction and requires a new one. An 'amplifier' (implemented by suitable media technology) is also present in space and online, so that if and when the circle begins to 'resonate' with new tones, as 'stricken' by the evidence provided in the context, they are spread into the community, at which point the <em>dialog</em> becomes properly public.</p>
 
<p>Several runs and improvements of the <em>key point dialog</em> were implemented over the years, of which we name the following:</p>
 
 
<ul>  
 
<ul>  
<li>Municipality <em>key point dialogs</em> in Norway (KommuneWiki project) was developed to add the capability to reassess the dominant (<em>power structure</em>-induced) values and lifestyle patterns to the conventional social-democratic repertoire of Norwegian municipalities (which bear the suggestive name "kommune" or communes) </li>  
+
<li>How to put an end to war</li>
<li>The Cultural Revival Dialog Zagreb 2008 had all the offline elements described above, and the explicit goal to address Aurelio Peccei's core proposition, which motivates <em>holotopia</em></li>  
+
<li>How to overcome the dichotomy between science and religion</li>
<li>The Tesla and the Nature of Creativity TNC2015 <em>dialog</em> in Belgrade added also the 'amplifier' or media infrastructure—represented by video streaming, photography, TV, and a public dialog organized on DebateGraph. </li>  
+
<li>How education may need to change, to help streamline the larger societal transformation</li>
 
</ul>  
 
</ul>  
<p>See the summary [http://kf.wikiwiki.ifi.uio.no/APPLICATIONS#KeyPointDialog here].</p>  
+
</p>
 
</div> </div>
 
</div> </div>
  
 
<div class="row">
 
<div class="row">
<div class="col-md-3"><h2>Polyscopic Modeling definition</h2></div>
+
<div class="col-md-3"><h2>A <em>prototype</em></h2></div>
<div class="col-md-7">
 
<p>This is a <em>methodology</em> definition  <em>prototype</em>: Instead of us basing our work with knowledge on <em>myths</em>, we create a written convention, a <em>methodology</em>—which can be continuously updated, when the axiom it embodies no longer suit; or, simply, to create an approach to knowledge that serves a <em>different</em> purpose. </p>
 
<p>This <em>methodology</em> is, of course, a foundation for an approach to knowledge that might suit the order of things 'on the other side of the <em>mirror</em>'. A copy of the article where Polyscopic Modeling <em>methodology</em> is defined is provided [https://folk.uio.no/dino/ID/Articles/PMDef.pdf  here].</p>
 
</div> </div>
 
 
 
<div class="row">
 
<div class="col-md-3"><h2>Visual Literacy Definition</h2></div>
 
 
<div class="col-md-7">
 
<div class="col-md-7">
<p>This <em>prototype</em> illustrates several ideas and tools of considerable strategic and tactical potential. The main one is to replace <em>reification</em> and <em>tradition</em> (or metaphorically 'candles') as determining the direction, and using a <em>federated</em> principle (rule of thumb, overarching insight). And hence "restoring agency to information, and power to knowledge"—and to the people creating them of course.</p>
 
<p> The real story may need to be told, but meanwhile, here are some preliminary sketches. So think about a whole community of researchers doing work on a theme that just couldn't be more needed by the society. And yet being virtually of no real use to the society. The underlying problem being all those <em>inherited</em> fundamental and institutional incongruences, which we've been talking about all along.</p>
 
 
<h3>The story</h3>
 
<p>In 1969, four visionary researchers saw the need, and initiated the International Visual Literacy Association. What exactly did they see? Three decades later, on the IVLA's annual conference which was that year in Iowa, a panel is organized, like so many times before, on the theme of visual literacy definition. <em>What is</em> really "visual literacy"? Ten respected members of the community proposed ten different definitions, and at that point the event ran out of time and everyone went home.</p>
 
<p>Dino was jet lagged and woke up early, and so while rolling from side to side in bed he saw how the whole issue could be handled in a very different way. In the first morning parallel session he was, by serendipity, alone in the audience with Lyda Cochran, the only surviving IVLA co-founder, and so he told her the idea. Lyda liked it, and organized a special panel for Dino to propose this idea to the IVLA elders. To the next year's conference, Dino contributed an article where the ideas were elaborated. Lyda was not present, but Dino showed her the article beforehand, and her response was enthusiastic. A result was that Dino was invited into the IVLA board, obviously on Lyda's recommendation. We mention this not to brag, but to illustrate how a completely different approach to definition, along the lines introduced here, could entirely change the <em>impact</em> of a community of researchers; and of the key point they have in store for the society.</p>
 
 
<h3>A definition that points to the purpose</h3>
 
 
<p>The proposed definition focuses on the key point, not on "factual truth" (determining what exactly "is" and "is not" visual literacy). The point is made, in the course of presentation, that while such definitions tend to be elaborate, they also tend to miss the point—which shows both to the community, and to the world beyond, why they should care.</p>
 
 
<p>The purpose is communicated by using the techniques outlined with the <em>narrow frame</em> insight. Hence it can be exported into the outer world or <em>federated</em>. We used the following <em>ideogram</em>,  see it commented [https://holoscope.info/2019/02/07/knowledge-federation-dot-org/#VL here].</p>
 
 
<p>
 
<p>
[[File:whowins.jpg]]
+
[[File:KunsthallDialog01.jpg]]
</p>  
+
<br>
<p>In the above picture the <em>implicit information</em> meets the <em>explicit information</em> in a direct duel. Who wins? Since this poster is a cigarette advertising, the answer is obvious. </p>
+
<small>A snapshot of Holotopia's pilot project in Kunsthall 3.14, Bergen.</small>
 
 
<h3>The purpose is all-important, but easily missed</h3>
 
 
 
<blockquote>While the official culture is focused on explicit messages and rational discourse, our popular culture is being dominated, and created, by <em>implicit information</em>—the imagery, which we have not yet learned to rationally decode, and counteract. </blockquote>
 
 
 
<p>So becoming "literate" about <em>implicit information</em> is, as we saw above, our society's vital need. A need that is well beyond the interest in visual communication as such. And so it has turned out that this need is most easily misunderstood <em>by the IVLA researchers themselves</em>—who, biased by the usual "factual" orientation of academic research, "objectivity", article publication etc.—all too easily miss the point that there's something essential that needs to be communicated to the society. Arguably, a <em>completely</em> different institutional organization and way of working may be necessary for fulfilling the purpose—and we'll see this again and again in the examples presented within <em>holotopia</em>.</p>
 
 
 
<h3>An instance of <em>systemic innovation</em> in traditional <em>academia</em> </h3>
 
<p>The story we've just told is intended to serve (also) as a parable—pointing to the kind of difference that the proposed approach (defining a field by convention, which points to a purpose) can bring to the traditional <em>academia</em>. </p>
 
<p>Another similar example is our definition of "design", which was proposed to the design community, and received a similarly enthusiastic reception (the article, comments and evidence of enthusiastic reception are provided [https://holoscope.info/2009/09/14/an-academic-foundation-for-design/ here]).</p>
 
</div> </div>
 
 
 
 
 
 
 
<!-- OLD
 
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2>A clue to <em>cultural revival</em></h2></div>
 
<div class="col-md-7">
 
<p>As movies tend to, Alain Resnais' "My American Uncle" follows its characters through strained relationships with parents, career ups and downs and love-related hopes and disappointments. But "My American Uncle" offers also a meta-narrative, which (we propose) turns it into a <em>new paradigm</em> art project.</p>
 
<p>In that way, the movie <em>federates</em> a socially relevant insight of a researcher, neuroscientist Henri Laborit. At the end of the movie, Laborit appears on the screen in person, and summarizes this insight:</p>
 
<blockquote><p>The unconscious is a formidable instrument. Not only because it holds all that we have repressed, things too painful for us to express, because we'd be punished by society. But also because all that is authorized, even rewarded by society, has been placed in our brain since birth. We're unaware of its presence, and yet it guides our actions. This unconscious, which is not Freud's, is the most dangerous. What we call the personality of an individual is built up from a grab-bag of value judgments, prejudices and platitudes. As he grows older, they become more and more rigid, less and less subject to question. Take away one single stone from this edifice, and it all crumbles. The result is anguish. And anguish stops at nothing, neither murder, nor genocide, nor war, in the case of social groups. </p>
 
<p>We are beginning to understand by what mechanism, why and how, throughout the history and in the present, the hierarchies of dominance have been established. To go to the moon, we must know the laws of gravity. Knowing the laws of gravity doesn't make us free of gravity. It merely allows us to utilize it. </p>
 
<p>Until we have shown the inhabitants of this planet the way their brain functions, the way they use it, until they know it has always been used to dominate others, there is little chance that anything will change. </p>
 
</blockquote>
 
</div> </div>
 
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2>Reality and beyond</h2></div>
 
<div class="col-md-7">&
 
<p>Did Moses <em>really</em> return from Mount Sinai with ten commandments, written in stone by God himself?</p>
 
<p>For centuries, our ancestors considered this a fact. But to a modern mind, the fact that this would violate "laws of physics" takes precedence. </p>
 
<p>When Nietzsche observed, famously, that "God is dead", he did not of course mean that God physically died. Or that the belief in God lost its foundation in our culture, which was obvious. What he meant was that we, as culture, lost a range of functions that had been founded on the belief in God.</p>  
 
<p>An example are principles to live by.  But not the only one.</p>
 
<p>A tradition includes not only principles, but also rituals, architecture, music, norms...—by which people are (let's use this word now) <em>socialized</em> to think and feel and behave in a certain  way. To <em>be</em> in a certain way.</p>
 
<p>So Nietzsche's real, subtle and all-important point was that we have rebelled, and left our "father's" home. By doing that we have acquired not only a new freedom, but also a new set of responsibilities. We must now provide for ourselves. We must <em>become</em> a bit like the "father" was...</p>
 
</div> </div>
 
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2>"Reality" is a <em>myth</em></h2></div>
 
<div class="col-md-7">
 
<p>Our <em>contemporary</em> culture too is founded a popular belief—that "truth" means "correspondence with reality"; that "correspondence with reality" can be rationally verified; and that "the scientific worldview" is a result of such verification, and therefore "objectively true".</p>
 
 
 
<h3>"Correspondence with reality" cannot be verified</h3>
 
<p>
 
[[File:Einstein-Watch.jpeg]]
 
 
</p>
 
</p>
<p>In "Evolution of Physics", Einstein and Infeld explained why "correspondence to reality" cannot be rationally verified, by using the parable of a closed watch. Einstein, furthermore, held the position that the belief that the results of our speculation or reflection <em>correspond</em> to reality is a common product of illusion. Both arguments are summarized and commented [[http://kf.wikiwiki.ifi.uio.no/IMAGES#Closed_watch_argument here]]. </p>
+
<p>Since our goal is <em>not</em> to give a new "objectively true reality picture", but only to submit a legitimate way of looking at our theme, nothing more needs to be said.</p>  
+
<blockquote> The Holotopia <em>prototype</em> is not only a description; most importantly it is <em>already</em> "a way to change course". </blockquote>  
  
<h3><em>Our</em> culture too has been founded on a <em>myth</em></h3>
+
<h3>A strategy</h3>
<p>It follows that <em>our</em> culture too is founded on a [[Holotopia:Myth|<em>myth</em>]]. </p>
 
<p>This can easily be understood, and forgiven, if one takes into account that the belief that "truth" means "correspondence with reality" is deeply engrained in our 'cultural DNA', and even in our language.  When I write "worldviews", my word processor underlines the word in red. The word "worldview" <em>doesn't have</em> a plural; since there is only one world, <em>there can be</em> only one worldview—the one that <em>corresponds</em> to that world.</p>
 
</div> </div>  
 
  
<div class="row">
+
<p>The Holotopia <em>prototype</em> implements the strategy proposed by The Club of Rome: Instead of focusing on problems, we undertake to change the <em>systemic</em> conditions from which they arise.</p>  
<div class="col-md-3"><h2>"Reality" is constructed</h2></div>
 
<div class="col-md-7"><p>Another foundational <em>myth</em> lingers—that a "normal person" sees "reality" as it "really is"; which then of course means "as other normal people see it". This places "reality" into the hands of the <em>socialization</em>, <em>tradition</em>, or <em>power structure</em>.</p> 
 
<p>Research has shown that what we call "reality" is <em>constructed</em> by our sensory organs and our culture; understanding <em>the existence, the nature and the consequences of this construction</em> provides us most valuable clues clue for evolving further.  </p>
 
<p>[[File:Reality–Construction.jpeg]]
 
</p>
 
<blockquote>
 
<p>Having lost its bearings in philosophy, "reality" as preoccupation migrated to biology, psychology and sociology—where the <em>mechanisms</em> of reality construction could be studied. </p>
 
</blockquote>
 
<p>We represented them by Maturana, Piaget and Berger and Luckmann—see our commentary that begins [https://holoscope.info/2019/02/07/knowledge-federation-dot-org/#Maturana here].</p>
 
<p>The sensation of meaning, the "aha" we experience when the details seem to fit snuggly together into a larger picture, is an indispensable constituent of our handling of knowledge, for a number of reasons. But it is <em>not</em> a sign that we have seen "the reality". Hence meaning needs to be used with caution, and in an <em>informed</em> way.  </p>
 
</div> </div>
 
 
 
<div class="row">
 
<div class="col-md-3"><h2>"Reality" is an instrument of <em>socialization</em></h2></div>
 
<div class="col-md-7">
 
<p>"Reality" may well be understood as a concept the traditions developed for the purpose of <em>socialization</em>. A "normal" person, it is assumed, sees "the reality" as other normal people see it. By [[Holotopia:Socialization|<em>socialization</em>]], we mean "conditioning"; the results of uncountably many "carrots and sticks", internalized throughout our lifetime, and giving us certain automatic responses that constitute our "personality". Laboriot comments in "My American Uncle":</p>
 
<blockquote>
 
... the mother embracing a child, the decoration that will flatter the narcissism of a warrior, the applause that will accompany a narration of an actor. All this will free certain chemical substances in the brain and result in pleasure. (...) Finally, we need to be aware that what penetrates into our nervous system from birth and perhaps even before, in utero, the stimuli that will enter our nervous system come to us essentially from the others, and that we <em>are</em> the others. When we die, it will be the others that we've internalized in our nervous system, who have constructed us, who have constructed our brain, who have filled it up, that will die.
 
</blockquote>  
 
  
<h3>Bourdieu's theory of <em>socialization</em></h3>
+
<p>As an initiative to give our society a new capability, to 'connect the dots' and see things whole, <em>knowledge federation</em> brings to this strategy a collection of technical assets. Their potential to make a difference may be understood with the help of the <em>elephant</em> metaphor.</p>  
<p>In his "theory of practice", Pierre Bourdieu gave us a comprehensive sociological theory of <em>socialization</em>. For now, let us represent it with a single word, <em>doxa</em>—which Bourdieu adopted from Max Weber, and whose usage dates all the way back to Plato. We mention this to suggest that <em>doxa</em> points to an idea that has deep roots and central function in the <em>academia</em>'s history, which we'll come back to. Bourdieu uses this <em>keyword</em> to point to the <em>experience</em>—that the societal <em>order of things</em> we happen to live in constitutes the <em>only</em> possible one. "Orthodoxy" leaves room for alternatives, of which <em>ours</em> is the "right" one. <em>Doxa</em> ignores even the <em>possibility</em> of alternatives. </p>  
 
  
<h3>What makes a king "real"</h3>
 
<p>The king enters the room and everyone bows. Naturally, you do that too. By nature <em>and</em> by culture, we humans are predisposed to do as others. Besides, something in you knows that if you don't bow down your head, you might lose it.</p> 
 
<p>What is it, really, that makes the difference between "a real king", and an imposter who "only believes" that he's a king? <em>Both</em> consider themselves as kings, and behave accordingly. But the "real king" has the advantage that <em>everyone else</em> has been socialized to consider him as that.</p>
 
<p>While a "real king" will be treated with highest honors, an imposter will be incarcerated in an appropriate institution. Even though a single "real king" might have caused more suffering and destruction than all the imposters, and indeed all the historical criminals and madmen.</p>
 
</div> </div>
 
  
<div class="row">
 
<div class="col-md-3"><h2>"Reality" is a product of <em>power structure</em></h2></div>
 
<div class="col-md-7"><h3>Symbolic power</h3>
 
<p>What strategy could be more effective for controlling us, for inhibiting our societal and cultural evolution ('keeping Galilei in house arrest'), then to construct the very worldview we collectively share and uphold as "reality"? </p>
 
<p>
 
[[File:Bourdieu-insight.jpeg]]
 
</p>
 
<p>The story, which we have not yet told in sufficient detail, is about Bourdieu in Algeria, during Algeria's war against France for independence, and immediately after. There the circumstances allowed Bourdieu to observe how power morphed—from the traditional censorship, torture and prison, during the war, to become what Bourdieu called <em>symbolic power</em>, following the independence. The following <em>vignette</em> will suggest what Bourdieu actually saw. </p>
 
<p>Imagine a young Kabylian man who, driven by economic necessity, moved from his village to a city—only to discover that his entire way of being, which served him well, has become dysfunctional. Not only his sense of honor, but the very way he walks and talks are suddenly unappealing even to the young women from his very village—who saw something else in movies and in restaurants.</p>
 
<p>Bourdieu was reminded of his own experience—when he arrived to Paris, as an unusually gifted "hillbilly", to continue his education. He realized that the essence of power, and disempowerment, is not, and never was, as we the people tend to perceive it.</p>
 
 
</div> </div>  
 
</div> </div>  
  
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<div class="col-md-3"></div>
 
<div class="col-md-3"></div>
 
<div class="col-md-6">
 
<div class="col-md-6">
<h3><em>Symbolic power</em> is part of <em>power structure</em></h3>
+
<p>Imagine visionary thinkers as the proverbial blind-folded men touching an elephant. We hear them talk about things like "a fan", "a water hose" and "a tree trunk". But they don't make sense, and we ignore them.</p>  
<p>Initially, we used to conflate <em>symbolic power</em> and <em>power structure</em> into a single concept—<em>power structure</em>. We later found it better to separate them—but let us now put them back together. </p>
+
<p>Everything changes when we realize that they are really talking about the ear, the trunk and the leg of an imposingly large exotic animal—which nobody has yet had a chance to see! </p></div>  
<p>Throughout history, revolutions took place when people <em>perceived</em> the issue of justice and power in a new way, and saw themselves as unjustly disempowered. What we are witnessing here is a similar development taking place in our own time. Who 'keeps Galilei in prison' (hinders the progress of knowledge, and our evolution) today—without using <em>any</em> of the recognized instruments of power?</p>
 
<p>The Power Structure <em>ideogram</em>, shown on the right, depicts our 'political enemy' as a structure comprising power interests (represented by the dollar sign), our ideas about the world (represented by the book), and our own condition of <em>wholeness</em> (represented by the stethoscope). </p> </div>  
 
<div class="col-md-3">
 
[[File:Power Structure.jpg]]<br>
 
<small>Power Structure <em>ideogram</em></small>
 
</div> </div>
 
 
 
  
<div class="row">
 
<div class="col-md-3"><h2>Understanding <em>socialization</em></h2></div>
 
<div class="col-md-7">
 
<p>On The Paradigm Strategy poster, which was a predecessor to <em>holotopia</em> (described [[CONVERSATIONS|here]]), the mechanism of <em>socialization</em> is represented by the Odin–Bourdieu–Damasio <em>thread</em> (which we outlined [https://holoscope.info/2019/02/07/knowledge-federation-dot-org/#Bourdieu here]). In what follows we highlight the main ideas.</p>
 
 
<h3>Bourdieu's "theory of practice"</h3>
 
<p>We condense it to a single keyword—"habitus". It is a generic keyword for embodied predispositions to think and act in a certain way, which tend to be transmitted directly, from body to body, as we suggested above. Someone has the habitus of a king; someone else "is" a serf, or a knight or a page. Imagine them together as comprising a symbolic turf—where each of us has a place. </p>
 
 
<h3>Damasio's "Descartes' Error"</h3> 
 
<p>Bourdieu's sociological theories synergize most beautifully with the ideas of cognitive neurosurgeon Antonio Damasio.</p>
 
<p>Damasio contributes a point—deftly coded into the very title of his book "Descartes' Error"—that we are not rational decision makers. The very contents of our rational mind (our priorities, and <em>what options</em> we are at all capable to conceive of and consider) are controlled by a cognitive filter—which is pre-rational. And <em>embodied</em>.</p>
 
<p>Damasio's theory completes Bourdieu's "theory of practice", by contributing the <em>physiological</em> mechanism by which the body-to-body <em>socialization</em> to conform to a given "habitus" extends into a <em>doxa</em>—that the given order of things, including our habitus, is just "reality". </p>
 
 
<h3>Odin the horse</h3>
 
<p>This real-life anecdote about the turf behavior of Icelandic horses serves to make introduce an interesting way of looking at the theme of power, with large potential impact—which is the following.</p>
 
<p>We have all been <em>socialized</em> to live in the "reality" where some are winners (kings) and others losers (serfs). But another way to see this is possible—where <em>all of us</em> are losers! And where the whole absurd game is indeed a result of a pathological and atavistic human tendency—to seek domination over others. </p>
 
<p>An alternative is, of course, <em>human development</em>. Of exactly the kind that the Buddha, Christ and so many other humanity's teachers have been pointing to.</p>
 
</div> </div>
 
 
<div class="row">
 
<div class="col-md-3"><h2>Who keeps Galilei in house arrest</h2></div>
 
<div class="col-md-7">
 
<p>
 
We did not really liberate ourselves from the <em>power structure</em>; and from the negative <em>socialization</em> it engender. Our <em>socialization</em> only changed hands—no longer the prerogative of the kings and the clergy, it is now used to subjugate it to <em>new</em> power holders.
 
</p>
 
<p>This terrain is all too familiar. The anecdotes shared below will serve to remind us how we ended up needing so much <em>human development</em>; and a <em>cultural revival</em>. </p>
 
</div> </div>
 
 
 
<div class="row">
 
<div class="col-md-3"></div>
 
<div class="col-md-6">
 
<h3>Pavlov and Chakhotin</h3>
 
<p>Pavlov's experiments on dogs (for which he was awarded the Nobel Prize) can serve us as a suitable metaphor for <em>socialization</em></p>.
 
<p>After having worked with Pavlov in his laboratory, Sergey Chakhotin participated in the 1932 German elections against Hitler. He noticed that Hitler was <em>socializing</em> German people to accept his ideas. He practiced, and advocated, the use non-factual or <em>implicit</em> information to counteract Hitler's approach (see an example on the right). Adding "t" to the familiar Nazi greeting produced "Heilt Hitler" (cure Hitler). </p>
 
<p>Later, in France, Chakhotin explained his insights about socializing people in a book titled "Viole des foules par la propagande politique"—see it commented [https://holoscope.info/2020/01/01/tesla-and-the-nature-of-creativity/#Chakhotin here].</p>
 
</div>
 
 
<div class="col-md-3">
 
<div class="col-md-3">
[[File:Chakhotin-sw.gif]]
+
[[File:Elephant.jpg]]<br>
 +
<small>Elephant <em>ideogram</em></small>
 
</div> </div>  
 
</div> </div>  
  
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<div class="col-md-3"></div>
 
<div class="col-md-3"></div>
 
<div class="col-md-7">
 
<div class="col-md-7">
<h3>Edelman and symbolic action</h3>
 
 
<p>Already in the 1960s the researchers knew that the conventional mechanisms of democracy (the elections) don't serve the purpose they were assumed to serve (distribution of power)—because (field research showed) the voters are unfamiliar with the candidates' proposed policies, the incumbents don't tend to fulfill their electoral promises and so on. Edelman contributed an interesting addition: This does not mean that the elections don't have a purpose; it only means that their purpose is <em>different</em> than what's believed. Their purpose is in Edelman's parlance <em>symbolic</em>—which means to legitimize the <em>existing</em> governments and policies, by making people <em>feel</em> they'd been asked and included.</p>
 
<p>Have you been wondering what makes one qualified to become the president of the United States? </p>
 
<p>
 
[[File:Edelman–Insight.jpeg]]
 
</p>
 
<p>To help us understand the world we live in, Edelman contributed a thorough study of "politics as symbolic action". Fifty years ago.</p>
 
 
<h3>Freud and Bernays</h3>
 
<p>While Sigmund Freud was struggling to convince the European academics that we, humans, are not as rational as they liked to believe, his American nephew Edward Bernays had no difficulty convincing the American business that <em>exploiting</em> this characteristics of the human psyche is—good business. Today, Bernays is considered "the founder of public relations in the US", and of modern advertising. His ideas "have become standard in politics and commerce". </p>
 
<p>The four documentaries about Bernays' work and influence by Adam Curtis (click [https://youtu.be/DnPmg0R1M04 here]) are most highly recommended.</p>
 
</div> </div>
 
  
<div class="row">
+
<p>The <em>elephant</em> symbolizes the <em>paradigm</em> that is now ready to emerge, as soon as we 'connect the dots'. Compared to the sensations we are accustomed to see on TV, the <em>elephant</em> is not only more spectacular; it is also incomparably more relevant.</p>  
<div class="col-md-3"><h2><em>Socialized reality</em> in popular culture</h2></div>
+
<p><em>And</em> it gives agency to academic results.</p>  
<div class="col-md-7"><p>As always, this core element present in our 'collective unconscious' (even if it has all too often eluded our personal awareness) has found various expressions in popular culture—as the following two examples will illustrate.</p>
 
  
<h3>The Matrix</h3>
+
<h3>A <em>dialog</em></h3>  
<p>The Matrix is an obvious metaphor for <em>socialized reality</em>—where the "machines" (read <em>power structures</em>) are keeping people in a media-induced false reality, while using them as the power source. The following excerpt require no comments.</p>
+
<p>Initially, we are <em>not</em> aiming to get  the proposed ideas accepted.
<blockquote>
+
The <em>immediate</em> goal of the Holotopia project is to organize <em>dialogs</em> around them. </p>
<p>Morpheus: The Matrix is everywhere. It is all around us. Even now, in this very room. You can see it when you look out your window or when you turn on your television. You can feel it when you go to work... when you go to church... when you pay your taxes. It is the world that has been pulled over your eyes to blind you from the truth.</p>
+
<blockquote>The <em>dialog</em>, as a media-enabled and structured public conversation about a theme that matters,  constitutes the very 'construction project' by which our society's 'headlights' are being rebuilt.</blockquote>
<p>Neo: What truth?</p>
 
<p>Morpheus: That you are a slave, Neo. Like everyone else you were born into bondage. Into a prison that you cannot taste or see or touch. A prison for your mind.</p>
 
</blockquote>  
 
  
<h3>Oedipus Rex</h3>
+
<!-- CUTS
<p>King Oedipus was not really a young man troubled by sexual attraction to his mother, as Freud may have made us believe. His problem was a conception that he was socialized to accept as reality—which drew him ever closer to a tragic destiny, as he was doing his best to avoid it.</p>
 
<p>A parable for our civilization?</p>
 
  
</div> </div>
 
  
<div class="row">
+
<p>Peccei's following observation, with which he concluded his analysis in "One Hundred  Pages for the Future", will also be relevant:
<div class="col-md-3"><h2>We are not yet free</h2></div>
+
<blockquote>
<div class="col-md-7"><p>
+
The arguments posed in the preceding pages (...) point out several things, of which one of the most important is that our generations seem to have lost <em>the sense of the whole</em>.
The task that is before us:</p>
 
<blockquote>  
 
<p>During the past century we learned how to harness the power of the wind, the water, the electricity and the atom. Our next task is to harness the <em>largest</em> power—our <em>socialization</em> </p>
 
<p>This power is the largest because it decides how all those other powers are used.</p>
 
 
</blockquote>  
 
</blockquote>  
</div> </div>
+
</p>   
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2>Our point</h2></div>
 
<div class="col-md-7">
 
[[File:Mirror.jpg]]<br>
 
<small>Mirror <em>ideogram</em></small>
 
<blockquote>
 
We Mirror <em>ideogram</em> as a visual shorthand points to two <em>fundamental</em> recent changes in the foundations of our pursuit of knowledge. And in the <em>academia</em>'s situation.</blockquote>
 
<h3>The end of innocence</h3>
 
<p>We have learned that we are <em>not</em> "objective observers".</p>
 
<p>It is no longer legitimate to claim the innocence of "objective observers of reality". By seeing ourselves in the <em>mirror</em>, we see that it has along been just <em>us</em> looking at the world, and creating representations of it. </p>
 
 
 
<h3>The beginning of accountability</h3>
 
<p>We are no longer living in a tradition—which to our ancestors provided orientation and guidance in all relevant matters. Information has thereby acquired a new and all-important role.</p>
 
<p>The <em>mirror</em> symbolizes this by suggesting that when we see ourselves in the <em>mirror</em>, we see ourselves <em>in the world</em>. Hence we see ourselves as part of the world, and reponsible for it. </p>
 
 
 
<h3>We must pause and self-reflect</h3>
 
<p>As a symbol for the situation, which the <em>academia</em>'s evolution so far has brought us to, the <em>mirror</em> demands that we interrupt the academic business as usual and self-reflect—about the meaning and purpose of our work. A genuine academic <em>dialog</em> in front of the <em>mirror</em> is the core of our practical proposal, our call to action.</p>   
 
  
<h3>Enormous gains can be made</h3>
 
<p>The change of the relationship we have with information, which is the core of our proposal, is here symbolized as a perfectly feasible yet seemingly magical <em>next step</em>—<em>through</em> the <em>mirror</em>! </p>
 
<p>Hence our overall proposal—the way we've <em>federated</em> the results of The Club of Rome as summarized by Peccei—is that the <em>academia</em> should step through the <em>mirror</em>; and guide our society to a completely new reality, which awaits on the other side.</p>
 
 
</div> </div>  
 
</div> </div>  
 
<div class="page-header" ><h2>Keywords</h2></div>
 
  
 
<div class="row">
 
<div class="row">
<div class="col-md-3"><h2><em>Reification</em>, <em>truth by convention</em> and <em>design epistemology</em></h2></div>  
+
<div class="col-md-3"><h2>Seeing things whole</h2></div>
 
<div class="col-md-7">
 
<div class="col-md-7">
<p><em>Reification</em> of "culture", "science", "democracy" or anything else <em>as the existing or traditional implementations</em> of those abstract ideas binds us to the <em>traditional</em> order of things, and effectively inhibits a <em>cultural revival</em> or <em>paradigm</em> change.</p>  
+
<p>In the context of Holotopia, we refer to the Knowledge Federation <em>prototype</em> by its pseudonym [[Holotopia: Holoscope|<em>holoscope</em>]], to highlight its distinguishing characteristic—it helps us see things whole. </p>
 
<p>
 
<p>
<em>Truth by convention</em> is the radical alternative. It's truth that suits the <em>design</em> order of things. It is the new foundation stone, to CONSISTENTLY replace <em>reification</em>.  'Archimedean point' for giving knowledge once again the power to 'move the world'. </p>
+
[[File:Perspective-S.jpg]]
<p>Three points need to be understood: <em>truth by convention</em>
+
<small>Perspective <em>ideogram</em></small>
<ul>
+
</p>
<li>makes information <em>completely</em> independent of "reality" and tradition</li>
+
<p>The <em>holoscope</em> uses suitable information in a suitable way, to illuminate what remained obscure or hidden, so that we may 'see through' the whole, and correctly assess its shape, dimensions and condition (correct our <em>perspective</em>).</p>  
<li>provides a rock-solid or incontrovertible <em>foundation</em></li>
+
<p>The <em>holoscope</em> complements the usual approach in the sciences.
<li>provides a <em>completely</em> flexible <em>foundation</em> for creating <em>truth and meaning</em> (a convention is "true" only in the context where it's provided, and only until further notice)</li>
+
<blockquote>
</ul>  
+
Science gave us new ways to look at the world: The telescope and the microscope enabled us to see the things that are too distant or too small to be seen by the naked eye, and our vision expanded beyond bounds. But science had the <em>tendency to keep us focused on things that were either too distant or too small to be relevant—compared to all those large things or issues nearby, which now demand our attention</em>. The <em>holoscope</em> is conceived as a way to look at the world that helps us see <em>any</em> chosen thing or theme as a whole—from all sides; and in correct proportions.
</p>  
+
</blockquote>  
<p>In the context provided by the <em>mirror</em> metaphor, the <em>truth by convention</em> is what enables (in an academically rigorous way) the metaphorical 'step through' the <em>mirror</em>. </p>
+
</p>
<p><em>Design epistemology</em> is an <em>epistemology</em> defined by convention. Concretely, it is what the Modernity <em>ideogram</em> is suggesting—<em>information</em>, and the way we handle it, are considered as pieces in a larger puzzle or puzzles. <em>Not</em> in the "objective reality" puzzle, but in the REAL reality...</p>
 
<p><em>Design epistemology</em> is what orients <em>knowledge work</em> on the other side of the <em>mirror</em>.</p> 
 
</div> </div>  
 
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Information</em> and <em>implicit information</em></h2></div>
 
<div class="col-md-7"><p><em>Information</em> is defined as "recorded experience", and as such it has an essential function. The Earth may appear to us like a flat surface; but someone has traveled around it; someone else has seen it from the outer space. And so we can <em>know</em> that the Earth is roughly a sphere.</p>
 
<p>The point of this definition is also that <em>any</em> form of recorded of experience is <em>information</em>. A chair can be (or more precisely can have an <em>aspect</em> of) <em>information</em>—being a record of human experience related to sitting, and chair making. So <em>information</em> can be <em>explicit</em> (if something is explicitly stated or claimed), or <em>implicit</em> (in the mores of the tradition, artifacts, beliefs, shared values etc.). </p> 
 
<p>By including <em>implicit information</em>, we both
 
<ul><li>give citizenship rights to mores, artifacts, customs, architecture and various other forms of cultural heritage as embodying and hence encoding <em>implicit information</em>, and hence rescue them from oblivion and destruction by turning them into objects of <em>federation</em></li>
 
<li>preclude deceptive, fake information, which instead of embodying human experience for the purpose of informing others, it <em>socializes</em> us in ways that suit the <em>power structure</em>. </li>
 
</ul>
 
</p> 
 
 
 
</div> </div>
 
 
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Symbolic action</em> and <em>prototype</em></h2></div>
 
<div class="col-md-7"><p>We adopted the keyword <em>symbolic action</em> pretty much from Murray Edelman, with minor modifications. Having been <em>socialized</em> to consider the existing <em>order of things</em> (or the <em>power structure</em>) as <em>the</em> reality, and at the same time being aware that "something must be done", we conceive our action in a <em>symbolic</em> way (which makes us <em>feel</em> we have done our duty, without really affecting the power relationships and hence having impact): We write an article; we organize a conference...</p>  
 
<p>The creation of <em>prototypes</em>—a goal that naturally follows from the <em>design epistemology</em>—is the alternative. We <em>federate</em> information all the way into systemic <em>prototypes</em>, which are designed to have impact. This "restores agency to information, and power to knowledge".</p>  
 
 
</div> </div>  
 
</div> </div>  
  
 
+
-----
<div class="row">
 
<div class="col-md-3"><h2><em>Dialog</em></h2></div>
 
<div class="col-md-7"><p>The <em>dialog</em> is the attitude and the manner of communication that suits the <em>holoscope</em> order of things. And it is also more—a <em>strategy</em> to re-create our <em>collective mind</em>, and make it capable of thinking new thoughts.</p>
 
<p>By building on the "Socratic method" or "midwifery" or "maieutics", the <em>dialog</em> is way to restore <em>academia</em>'s original roots and values. By building on David Bohm's <em>praxis</em> of "dialogue", it acquires an agile <em>contemporary</em> meaning, and inherits an invaluable body of insights (see it outlined [http://kf.wikiwiki.ifi.uio.no/CONVERSATIONS#Dialog here]). In Bohm's understanding, the "dialogue" is a form of cognitive and social therapy, <em>necessary</em> for shifting the <em>paradigm</em>, evolving further, and resolving the contemporary issues. Bohm conceived it as <em>the</em> antidote to <em>socialization</em> and <em>power structure</em>.</p>
 
<p><em>In addition</em>—the <em>dialog</em>, as we are using this <em>keyword</em>, includes a spectrum of strategic and tactical tools. By <em>designing</em> for the <em>dialog</em>, we rule out certain practices that the <em>power structure</em> has used effectively to frustrate and hamper attempts at change. We create conventions of conduct. We use the camera as feedback... We turn events into <em>spectacles</em>—where the point is not to win in a discussion, but on the contrary, where the attitude to win in the discussion is derogating...</p>
 
</div> </div> 
 
 
 
 
 
 
 
<div class="page-header" ><h2>Prototypes</h2></div>
 
 
 
<div class="row">
 
<div class="col-md-3"><h2><em>Holoscope</em> and <em>holotopia</em></h2></div>
 
<div class="col-md-7">
 
<p>While both <em>holoscope</em> and <em>holotopia</em> are visions and not <em>prototypes</em>, those visions have been developed and made concrete through a series of <em>prototypes</em>, as outlined on these pages. The most recent experiments are the [http://kf.wikiwiki.ifi.uio.no/APPLICATIONS#EarthLab Earth Lab Bergen] and [http://kf.wikiwiki.ifi.uio.no/APPLICATIONS#ThePSposter The Paradigm Strategy poster] with the associated event in Oslo.</p>
 
<p>On the stage set by the Mirror <em>ideogram</em>, the <em>holoscope</em> and the <em>holotopia</em> represent respectively the academic and the social reality on the other side of the <em>mirror</em>.</p>
 
</div> </div>
 

Revision as of 14:28, 9 June 2020

Imagine...

You are about to board a bus for a long night ride, when you notice two flickering streaks of light emanating from two wax candles, placed in the circular holes where the headlights of the bus are expected to be. Candles? As headlights?

Of course, the idea of candles as headlights is absurd. So why propose it? Because on a much larger scale this absurdity has become reality.

By depicting our society as a bus without a steering wheel, and the way we look at the world and try to comprehend it and handle it as a pair of candle headlights, the Modernity ideogram renders the essence of our contemporary situation.

Modernity.jpg Modernity ideogram

Our proposal

The core of our knowledge federation proposal is to change the relationship we have with information.

What is our relationship with information presently like? Here is how Neil Postman described it:

"The tie between information and action has been severed. Information is now a commodity that can be bought and sold, or used as a form of entertainment, or worn like a garment to enhance one's status. It comes indiscriminately, directed at no one in particular, disconnected from usefulness; we are glutted with information, drowning in information, have no control over it, don't know what to do with it."

Postman.jpg
Neil Postman

We are proposing to handle information as we handle other man-made things—by suiting it to the purposes that need to be served.

Or to rephrase this in the language of our metaphor, we are proposing to create the 'headlights'—instead of trying to make use of whatever happens to be there; instead of blindly adopting what we've inherited from the past.

Knowledge federation can now be understood as the principle of operation of the new 'headlights'.

The purpose of knowledge federation is to restore the agency to information, and the power to knowledge.

Knowledge federation achieves this purpose by combining fragmented pieces of information together, to give them visibility and impact. Or as our logo might suggest—by 'connecting the dots'.

By 'connecting the dots', we can reach a new insight—and see an issue or a situation in a new way, show how it may need to be handled. Or we can create a prototype—and give this insight a way to impact reality.

What consequences will knowledge federation have? How will information be different? How will it be used? By what methods, what social processes, and by whom will it be created? What new information formats will emerge, and supplement or replace the traditional books and articles? How will information technology be adapted? What will public informing be like? And academic communication, and education?

The substance of our proposal is the Knowledge Federation prototype—a complete and academically coherent answer to those and other related questions. An answer that is not only described and explained, but also implemented—in a collection of real-life embedded prototypes.



An application

What difference will this make? The Holotopia prototype, which is under development, is a proof of concept application.

The Club of Rome's assessment of the situation we are in, provided us with a benchmark challenge for putting our ideas to test. Four decades ago—based on a decade of this global think tank's research into the future prospects of mankind, in a book titled "One Hundred Pages for the Future"—Aurelio Peccei issued the following warning:

"It is absolutely essential to find a way to change course."

Peccei.jpg Aurelio Peccei

Why did Peccei's call to action remain unanswered? Why wasn't The Club of Rome's purpose—to illuminate the course our civilization has taken—served by our society's institutions, as part of their function? Isn't this already showing that we are 'driving with candle headlights'?

Can knowledge federation help us "change course"?

Peccei also specified what needed to be done to "change course":

"The future will either be an inspired product of a great cultural revival, or there will be no future."

This conclusion Peccei shared with a number of twentieth century's frontier thinkers. Arne Næss for instance, Norway's most loved philosopher, reached it on different grounds and called it "deep ecology".

The Club of Rome insisted that lasting solutions would not be found by focusing on specific problems, but by transforming the condition from which they all stem, which they called "problematique".


A vision

What new 'course' shall we see, when we use knowledge federation to 'illuminate the way'?

The holotopia is an astonishingly positive future scenario.

This future vision is more positive than what the familiar utopias offered—whose authors lacked the information to see what was possible; or lived in the times when the resources we have did not yet exist.

When the evidence offered on these pages has been considered, it will be clear why holotopia is not only "the new black"—but also the new red; and the new green!

Unlike the utopias, the holotopia is readily realizable; we already have all that is needed for its fulfillment. To realize it, we need to "change course" in the direction that is suggested by its name.

We must see ourselves as parts in a larger whole; and act in ways that make this larger whole more whole.

This is the direction the Modernity ideogram is pointing to.

It is also a radical departure from our current course—which emerges as a result of everyone pursuing "his our own interests"; and trusting that "the invisible hand" of the market, or the academic "publish and perish", will turn our self-serving acts into the greatest common good.

FiveInsights.JPG

The holotopia vision is made concrete in terms of five insights.

They show why fundamental changes are ready to happen in five pivotal domains

  • innovation
  • communication
  • epistemology
  • the way we look at the world
  • values

as soon as we begin to federate knowledge, or 'connect the dots'.

The five insights and the changes they point to are so interdependent, that a more general insight naturally follows:

Comprehensive change can be easy, even when smaller and obviously necessary changes may seem impossible.

The relationships between the five insights provide us a context for perceiving and handling, in informed and completely new ways, some of the age-old challenges such as

  • How to put an end to war
  • How to overcome the dichotomy between science and religion
  • How education may need to change, to help streamline the larger societal transformation

A prototype

KunsthallDialog01.jpg
A snapshot of Holotopia's pilot project in Kunsthall 3.14, Bergen.

The Holotopia prototype is not only a description; most importantly it is already "a way to change course".

A strategy

The Holotopia prototype implements the strategy proposed by The Club of Rome: Instead of focusing on problems, we undertake to change the systemic conditions from which they arise.

As an initiative to give our society a new capability, to 'connect the dots' and see things whole, knowledge federation brings to this strategy a collection of technical assets. Their potential to make a difference may be understood with the help of the elephant metaphor.


Imagine visionary thinkers as the proverbial blind-folded men touching an elephant. We hear them talk about things like "a fan", "a water hose" and "a tree trunk". But they don't make sense, and we ignore them.

Everything changes when we realize that they are really talking about the ear, the trunk and the leg of an imposingly large exotic animal—which nobody has yet had a chance to see!

Elephant.jpg
Elephant ideogram


The elephant symbolizes the paradigm that is now ready to emerge, as soon as we 'connect the dots'. Compared to the sensations we are accustomed to see on TV, the elephant is not only more spectacular; it is also incomparably more relevant.

And it gives agency to academic results.

A dialog

Initially, we are not aiming to get the proposed ideas accepted. The immediate goal of the Holotopia project is to organize dialogs around them.

The dialog, as a media-enabled and structured public conversation about a theme that matters, constitutes the very 'construction project' by which our society's 'headlights' are being rebuilt.