- My Main Soul Bro, Kenneth Warren 1952-2015
- Sons of Mad Man
- Enactivism II. and the Simplicity of Social Cybernetics
- Teaching Cartoon: Enactivism I.
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“Why have we become like gods as technologists and like devils as moral beings, supermen in science and idiots in aesthetics – idiots above all in the Greek sense of absolutely isolated individuals, incapable of communicating among themselves or understanding one another?” Lewis Mumford
If you grow up, as we do, with a worship of the quantitative aspect and a minimal attention to the qualitative aspect, I believe you inevitably land yourself in the dilemmas of our civilization.
But I get back to the fact that the way we are going about things with this enormous emphasis upon the quantitative view and the minimal emphasis upon the patterned
view is, I believe, the easiest way of the descent into hell. The surest...
Gregory Bateson (1981)
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- Discovering Novel Approaches
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- "It requires a very unusual mind to undertake the analysis of the obvious." - Alfred North Whitehead
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- If, during the long course of ages and under varying conditions of life, organic beings vary at all in the several parts of their organization, and I think this cannot be disputed; if there be, owing to the high geometric powers of increase of each species, at some age, season or year, a severe struggle for life, and this certainly cannot be disputed; then, considering the infinite complexity of the relations of all organic beings to each other and to their conditions of existence, causing an infinite variety in structure, constitution, and habits, to be advantageous to them, I think it would be a most extraordinary fact if no variation ever had occurred useful to each being’s own welfare, in the same way as so many variations have occurred useful to man. But if variations useful to any organic being do occur, assuredly individuals thus characterized will have the best chance of being preserved in the struggle for life; and from the strong principle of inheritance they will tend to produce offspring similarly characterized. This principle of preservation, I have called, for the sake of brevity, Natural Selection. [Charles Darwin (1859) On the Origin of Species]
- “It is essential to such a government, that it be derived from the great body of the society, not from an inconsiderable proportion, or a favored class of it; otherwise a handful of tyrannical nobles, exercising their oppressions by a delegation of their powers, might aspire to the rank of republicans, and claim for their government the honorable title of republic.” James Madison
- All the property that is necessary to a Man, for the Conservation of the Individual and the Propagation of the Species, is his natural Right, which none can justly deprive him of: But all Property superfluous to such purposes is the Property of the Publick, who, by their Laws, have created it, and who may therefore by other laws dispose of it, whenever the Welfare of the Publick shall demand such Disposition. He that does not like civil Society on these Terms, let him retire and live among Savages. He can have no right to the benefits of Society, who will not pay his Club towards the Support of it. -Benjamin Franklin
Thinking Outside the Agora
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- Untitled May 22, 2015
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Category Archives: serendipity
Learning Intention: Suggest ways of contemplating the problem I have with a person who just will not walk their talk.
First, a Cube-O-Probe casting from the newest Cube Sets, Archetypal #3, Archetypal #4, and Experiential learning #3.
Second, this learning intention isn’t directly my own, I’ve borrowed another person’s challenge and used his challenge to fashion a worthwhile intention. Note the intention precedes the casting of the Cube-O-Probe. It addresses a common enough problem.
Third, Because I’m expert at formulating learning intentions in the context of prospecting for transformative learning, this nicely shaped intention displays the several facets of a well-shaped intention to learn. It doesn’t ask for a solution, it asks for suggestions. It aims at deploying helpful ideas for the sake of exploring better ideas.
Fourth, The pole opposite TRANSITIONAL is HEROIC. (The given opposite of a pairing rendered by a cube is the pole of the pair that cannot be shown at the same time as its opposite. It is on the other side of the cube!)
Alterity is a philosophical and anthropological term meaning “otherness”, strictly being in the sense of the other of two (Latin alter). It is also increasingly being used in media to express something other than the sameness of the imitative, numbing conformity often found in today’s mass media. (…fairly good snap definition, via Wikipedia)
In philosophy, the phenomenological tradition it is usually understood as the entity in contrast to which an identity is constructed, and it implies the ability to distinguish between self and not-self, and consequently to assume the existence of an alternative viewpoint.
The cubes of the Cube-O-Probe are color coded to make it easy to constitute different aggregates from the several sets.
The following is one cube set of dichotomies taken from what I term the Covert Pairs of the experiential learning theory of David A. Kolb.
Tomorrow I’ll use the set to address a situation for learning.
Intention to Learn: Suggest animated entryways to making sense of relationship forsaked.
(The above diagram melds together two transformative learning devices, The Cube-O-Probe, and Playing Opposites.)
People are just as wonderful as sunsets if you let them be. When I look at a sunset, I don’t find myself saying, Soften the orange a bit on the right hand corner.” I don’t try to control a sunset. I watch with awe as it unfolds. Carl Rogers
One cost of my understanding that the most golden opportunity is being with/doing with people, is uncovered when I learn what the other’s perception is of this primary urge of mine. Additionally, I could catalog the rationales for other person’s disinterest, or, otherwise, for someone not wishing to step toward relationship.
Sometimes a person who has rebuffed my offer might wander back to where our two atmospheres and breath-making intersect, and this seems to offer the playing out of a beginning, grief, authenticity.
Writ to the scale of practice, questions about the varieties of relationship remain under-appreciated. Often considerations of relationship are subsumed by regard for communicative elements, yet this can come to filter such considerations, and do so to the point that understanding of communication comes at the expense of understanding relationship.
The definition of a relationship depends not merely upon the skeleton of events which make up the interaction but also upon the way the individuals concerned see and interpret these events. Thus seeing or interpreting can be regarded as the application of a set of propositions about the world or the self for whose validity depends upon the subject’s believe in them. The individuals are partially free to interpret their world according to the premises of the respective character structure, and the freedom to do this is still further increased by the phenomena of selective awareness and by the fact that the perceiving individual plays a part in creating the appropriate sequences of action by contributing his own his own action to the sequence. (Gregory Bateson, Juergen Ruesch, 1951, The Social matrix of Psychiatry)
In stepping back from most bare bones conceptions of relationship, the multiple operational loops of dynamic construal and “intra-enactive” responses come to be revealed. Who are you? It is the most penetrating question possible.
Ken and I tossed the ‘Probe before our staff development moment at Wadsworth Public Library. It identified some factors to consider before our program. For example, Ken and I discussed how to keep the group coloring within the lines of our process for the sake of both clarity and effectiveness. It was good head’s up.
As a procedural heuristic device, the Cube-O-Probe sets a sunny top three cubes and a lunar bottom three cubes, with the two X-axis cubes mediating both above and below.
The above toss, spilled out prior to this afternoon’s program, is welcome as it suggests it would be wise to think about over-theorizing–going too far–in the direction of the normative theory in this afternoon’s virtual program (for the Experiential Learning Community of Practice, Generating Paradox. Overt and Covert Polarities in David A. Kolb’s Experiential Learning Cycle.
The other half of the lunar side carries a more ominous hint upon which to reflect.
Confusions about probability cause probable errors. A possible conjunction supposes a chance of eventuation and has a chance of happening, yet after it has happened its chances of happening collapse to unity by virtue of the happening having occurred.
When Jesus is Lord of your life, there are no coincidences. Dick Luchtenberg, Journey to Freedom
“There are no coincidences in life.” Glenn Beck
“It is my purpose to show that it is logically impossible to ascribe any power to chance whatever… If chance exists in its frailest possible form, God is finished… If chance exists in any size, shape or form, God cannot exist.” R.C. Sproul. 1994. Not a Chance: The Myth of Chance in Modern Science and Cosmology
“If one likes one could ascribe this randomness to God, but it would be a very strange kind of intervention: there is no evidence that it was directed toward any purpose. Indeed if it were, it would, by definition not be random.” Stephen Hawking
Time to consult the Cube-O-Probe. Probe, in what direction might fruitful territory be discovered for further investigation of the aspects of coincidence and a priori requisite in the quiddity of eventuation?
Comment: The Probe suggests an obvious investigatory dialectical vector between the practical consideration of the marriage of the apparently opposite chance and foreordained, with the completely knotty problem of seeking essential morality within this same interplay. Here also is the ping-ponging between theological and Newtonian determinism, and maybe this could give into finding dual forms for morality. Once again the Cube-O-Probe charts the way!
Doxastic commitment, or “soul in the game”: You can only believe predictions and opinions by those who committed themselves to a certain belief, and had something to lose, in a way to pay a cost in being wrong. Nassim Taleb (from the Anti-Fragile Glossary)
“The general principle of antifragility, it is much better to do things you cannot explain than explain things you cannot do.” – Nassim Taleb
[a. F. coïncidence, L. type *coincidentia: see coincident and -ence.]
1. a.1.a The fact or condition of being coincident; the occupation of the same place or part of space.
1626 Bacon Sylva (1677) §224 There can be no Coincidence in the eye, or Visual Point. 1715 Cheyne Philos. Prin. Relig. (J.), The coincidence of the planes of this rotation with one another, and with the plane of the ecliptick. 1831 Brewster Newton I. x. 222 The singleness of the picture arises from the coincidence of the two pictures. 1870 R. M. Ferguson Electr. 33 This want of coincidence of the points of vertical dip and of maximum intensity.
fig. or transf. 1650 Fuller Pisgah v ii. §5 By a casuall coincidence some straggling words of the Athenians may meet in the mouths of the veriest Barbarians. 1847 Emerson Repr. Men, Plato Wks. I. 304 The rare coincidence, in one ugly body, of the droll and the martyr.
b.1.b (with pl.) A case of coincidence.
1837 Whewell Hist. Induc. Sci. (1857) I. 153 The method of making visual coincidences. 1880 Adams in Times 28 Dec. 10/2 The new line-spectra, the real basic lines of those substances which show coincidences.
2.2 Occurrence or existence at the same time; simultaneous occurrence or existence.
1650 Fuller Pisgah iii. iii. §8 There might be a casuall coincidence of this feast and his presence at Jerusalem. 1681 More Expos. Daniel 257 There is a Coincidence, at least of time. 1722 Susanna Wesley in Eliza Clarke Life (1886) 130 There hardly ever was a greater coincidence of unprosperous events in one family. 1837 H. Martineau Soc. Amer. III. 297 A happy coincidence of outward plenty with liberal institutions. 1878 Huxley Physiogr. xx. 342 The coincidence of twelve by the clock with noon by the sun-dial?is exact only four times in the year.
3. a.3.a Exact agreement or correspondence in substance, nature, character, etc.
1605 Bacon Adv. Learn. ii. v. §3 Is there not a true coincidence between commutative and distributive justice, and arithmetical and geometrical proportion? a?1716 South Serm. VII. v. (R.), Those who discourse metaphysically of the nature of truth?affirm a perfect coincidence between truth and goodness. 1831 Brewster Newton (1855) II. xxiv. 352 The coincidence of the religious views of Sir Isaac Newton with those of John Locke. 1876 Grote Eth. Fragm. iii. 58 These two ends of action are sometimes found in conflict, but more frequently in coincidence.
b.3.b (with pl.) An instance of such agreement or correspondence.
a?1661 Fuller Worthies (1840) I. 201 A local coincidence, which?cannot be paralleled. 1736 Butler Anal. ii. vii. 356 Evidence arising from various coincidences. 1790 Paley Horæ Paul. Rom. ii. 13 Such coincidences may fairly be stated as undesigned. 1867 Freeman Norm. Conq. (1876) I. App. 724 A remarkable series of undesigned coincidences in favour of the belief.
4.4 A notable concurrence of events or circumstances having no apparent causal connexion.
a?1682 Sir T. Browne Let. to Friend (Camelot ed.) 185 That he should also take King Francis prisoner upon that day [of his nativity], was an unexpected coincidence. 1821 De Quincey Confess. Wks. 1863 I. 96, I felt it at the time?as a singular coincidence, that twice, etc. 1823 Byron Juan vi. lxxviii, A ‘strange coincidence,’ to use a phrase By which such things are settled now-a-days. 1829 Scott Guy M. Introd., The fact, if truly reported, is one of those singular coincidences which occasionally appear. 1865 Livingstone Zambesi xix. 378 It might be only a coincidence.
5.5 Of persons: Agreement or concurrence (in opinion or sentiment).
1795 Hull Advertiser 28 Nov. 3/1 Mr. Sturt?expressed his co-incidence with the sentiments of [the Petition]. 1800 Wellington in Owen Disp. 647 You are already apprized of my entire coincidence in your opinion. 1800 Syd. Smith Six Serm. 60 A modest coincidence with received opinions above our faculties.
†6.6 Falling together, conjunction blending. Obs.
c?1645 Howell Lett. (1650) II. 88 The Latine tongue, with the coincidence of the Goths language and other northern peeple.
7. a.7.a Physics. The indication of the occurrence of ionizing particles in two or more detectors simultaneously (see quot. 1958). Also attrib. Cf. anti-coincidence.
1930 Physical Rev. XXXV. 651/2 Enormously increased resolving power can be obtained by the requirement of multiple instead of paired coincidences. The attainment of very great freedom from accidental coincidences is of greatest importance [etc.]. Ibid. 652/1 Automatic recording of the amount of the penetrating radiation coming from particular areas of the sky, using two tube-counters and a special ‘coincidence circuit’. 1938 R. W. Lawson tr. Hevesy & Paneth’s Man. Radioactivity (ed. 2) xxv. 280 Insertion of sheets of lead between the counters only slightly diminishes the number of simultaneous discharges (coincidences), and this proves that we are here confronted?with cosmic rays. 1940, etc. [see anti-coincidence]. 1958 Van Nostrand’s Sci. Encycl. (ed. 3) 369/1 A true coincidence is one that is due to the detection of a single particle or of several genetically related particles. An accidental, chance, or random coincidence is one that is due to the fortuitous occurrence of unrelated counts in the separate detectors.
b.7.b Computers. Equivalent signals received simultaneously in an electronic circuit; the reception of such signals. Also attrib.
1947 Rev. Sci. Instruments XVIII. 907/1 In order to reduce chance coincidences to a minimum, it is necessary to use a coincidence circuit. 1948 Ibid. XIX. 565/2 Methods can be found for modulating one of the E.M.T.’s?so that the E.M.T.’s themselves form a coincidence or anticoincidence system. 1950 C. B. Tompkins et al. High-Speed Computing Devices iv. 37 An electronic gate is a circuit with a single output and two (or more) inputs so designed that an output signal is produced when, and only when, input signals are received on both (or on a particular set of) input leads. Such circuits are variously known as gates, coincidence circuits, Rossi circuits, or logical and circuits. 1953 A. D. & K. H. V. Booth Automatic Digital Calculators xi. 111 Coincidence sensers. In computing machine design it is frequently necessary to have available means for ascertaining the identity of two quantities. 1964 M. J. Pedelty in Tou & Wilcox Computer Sci. x. 248 The essence of the system?is that signals are ‘broadcast’ on a ‘to-whom-it-may-concern’ basis. Coincidence gates and delays can then be used to detect certain pulse patterns from the ‘broadcast alphabet’.
Right hand column is what I term a totem. Cube were randomly drawn in a bottom-to-top order. The cubes were next placed against the basic classes of Maslow’s Hierarchy of Needs. This creates novel, and other types, of pairings.
Question 1: what kind of pairs are these kinds of pairs?
Question 2: what does each pair assert?
Bonus Question: What potential for learning is neuro-phenomenologically encoded in pairs–such as, these kinds of pairs? Simple version of this question; What are the ways we may get at the assertions of each pair?
note to self:
My essay, Liberating the Stars From Space & Time, when completed. will complete the narrative concerned with how I came to necessarily etch a limit to my philosophical ability, and, in doing so, squish thousands of years of astrology into tools able to exist in my flatland.
These tools do not either make predictions or anchor person and possibility to a priori requisites. On the other hand, in future experimental philosophical research, I will attempt to show to some greater degree how these flatlander’s astro-psychological tools connect up with other over-arching concerns of mine, serendipity in adult development, the praxis of polarity and paradox, and the ‘action’ pragmatics given in the third order human/social cybernetics.
Until this essay is ready-to-roll, there’s a new page here that skates over the surface of my promethean poke, Cybernetic Liberation of Astrology.
The fate of public libraries is unknown. However, perhaps a random delivery from the Cube-O-Probe set to the Heaven & Hell four square format could induce compelling intuitions and predictive abductions.
This capture might benefit from facilitation.
Once upon a time a peasant had a horse. This horse ran away,so the peasant’s neighbors came to console him for his bad luck. He answered: “Maybe”.
The day after the horse came back, leading 6 wild horses with it. The neighbors came to congratulate him on such good luck. The peasant said: “Maybe”.
The day after, his son tried to saddle and ride on one of the wild horses, but he fell down and broke his leg. Once again the neighbors came to share that misfortune. The peasant said: “Maybe”.
The day after, soldiers came to conscript the youth of the village, but the peasant’s son was not chosen because of his broken leg. When the neighbors came to congratulate, the peasant said again :”May be”.
(Huai Nan Tzu)
[Above: random Cube-O-Probe “roll” nailed to the Heaven & Hell Mandala. In this form for interpretation, the Heavenly opportunities are betwixt the cubes in the upper right quadrant, and the Hellish obstacles are between the cubes in the lower left quadrant. These two conventions are explicit conceptual anchors given to the heuristic means of the tool. Less explicit would be what Ken and I call the flickering aspects in the other two quadrants.]
I invented, with assistance from Kenneth Warren, two new squareONE tools over the last several months. Both have applications in discovery-based self-knowledge. Additionally, the Cube-O-Probe has already been given a trial run as a method for adducing insight about organizational development. As it turns out, the Cube-O-Probe is organically integrated with the earlier tool, Calhoun/Warren Heaven & Hell Archetypal Assessment Mandala because the form of the Mandala provides a very sharp interpretive format for the roll of the cubes.
The ‘Archetypal Assessment Mandala,’ as this is being written, is being beta tested by intrepid volunteers. It was rolled out to participants at Ken and my program Repairing the Opposites, Doubling Stars, Turning Swine Into Pears, that we presented at the Analytical Psychology Society of Western New York December 12th.
I am working on a post to explain how I came to liberate astrology from the confines of space and time, and also free astrology from its deterministic meta-theories. In doing so, I could add on additional cubes to the new tool the Cube-O-Probe. Those add-on cubes increase the original set of cubes based in masculine, feminine, mythological archetypes, and psychodynamic polarities (or dichotomies,) and, the explicit so-called oppositions of the typological constructs taken from Dr. Jung and variously identified by John Beebe and John Giannini.
These new cubes, based in a matrix devised from the basic developmental psychological positions given by the twelve houses and twelve signs–think of the signs as a Y axis, and the houses as a X axis–implicate those positions and also the polarities given in the astro-psychology to be food for reflection/exploration/self-discovery.
The Cube-O-Probe is anchored to my theoretical wondering about the role of generative inducements for praxis using polarities in personal meaning-making. In turn, this has to do with freeing practical means for self-knowledge from linear and stage-based regimens of self-seeking. Both these ‘second orders’ of experiential learning aim at providing spontaneous ‘third order’ methods for self-recognition and self-development, or, alternately, for synchronic (insight-based,) individuation.
I’m driving a winding road on a nice summer day and I drive out of the countryside and then I’m on a winding road by a big lake and the road starts to wind down toward this coast.
I sense I’m going a little too fast. Seems in control but I start on a big turn just as a village and pier come into sight. I see a big white yacht and and a group of sharply dressed grown-ups. This distracts me and the next thing the car flies off the road, flies off the hillside and heads right toward the yacht.
I don’t experience the actual crash to any dramatic degree.
Seen changes. I’m a very old man in a small house. Our car Sassy is very old and on my lap. There is a sign among the picture on the wall and it says: 2044.
I slowly become oriented to the room I’m in. A dark haired woman in a maid’s uniform is standing off to the side.
A crippled man comes in the front door. I shake his hand and he turns and tosses his cain away.
An old lady come in and tells me she can’t hear anything. I touch her ears, and say to her, “How about now.”
She nods her head.
I turn to the cat (Sassy) on my lap and say, “It always surprises me every single time that I can do that.”
From behind me, the maid says: “It’s your atonement.” (The maid carries a substantive tone: sober, attentive, prepared. She’s pretty in a severe way, and middle-aged.)
When I look toward her, the sign now says 2050. I feel ninety-six years old too. The cat on my lap is very still, maybe coming to her end.
More people come to be healed one by one.
After a healed girl leaves, the maid comes up behind me and puts her hand on what I realize is a wheelchair, and pushes me through the front door onto a wide porch. There’s a line of hurting people waiting near the door. Yet, when she pushes me onto the porch, she says to me over my shoulder,
“Then there’s your other legacy to remember.” She turns the chair to the right and pushes it to the very edge of the porch.
At that, I look down the hillside. I hear music. It’s dusk. At the bottom of the hill I see an enormous colorful carnival with lots of people, and I can hear the sounds of the celebration as it carries from there to my front porch.
I’m watching out a big main window on the second floor of a large club–it may be a yacht club–at an odd scene. Lots of people gathered on the 2nd floor porch and are looking up in the sky. I can see the glint and gleam of the sun on a clear day flashing and reflecting off small stuff floating in the sky.
I step outside into the crowd and look up. I see small metallic umbrellas. A boy next to me tugs on my pants and says: “they are robotic.”
I walk down the porch near of kids and observe the robotic umbrellas coming almost within reach. But then they stop and hover and gleam. Some seem to be copper, others silver or aluminum.
Suddenly, I’m struck that I need to go get my turntable. I fetch it and set it up on a small table on the far edge of the porch. I go back to get a record to play on it. When I return moments later, to my shock, the turntable is gone.
I shout to no one in particular but to the assembly of adults and kids, “Never mind the robots, somebody took my turntable!” I feel very upset and realize no one cares about my turntable.
A bird’s eye view of me on a scooter, propelling myself down a suburban sidewalk. Attached to my waste is a yellow rope and it drags along a small wooden rectangular box. The box is the same dimensions as a shoe box, but twice as deep. It has no lid.The right side of the sidewalk is very rough and cracked and holes appear every now and then. It seems important enough to keep on that side of the sidewalk that I hale joggers in front of me to move left.
I come to a big intersection. I wait for the Walk signal. Other people come to the intersection. I ask several of the people, “Have you seen my turntable?”
Then, realizing I missed the Walk signal, I step out into the intersection. I feel lost for a moment. Then a police car rolls up and the officer jumps out.
“What are you doing in the road?”
“I’m waiting for the signal and looking for my turntable.”
“You’re breaking the law.”
He grabs me and forces me up against his car and pins me there with one hand. With the other he turns on his walkie talkie.
He makes a call.
“I’ve got a problem here and I’m going to make an arrest.”
“It seems to me the person is disoriented and it’s probably a Code Between the Eyes.”
He pens the door and shoves me in the police car.
At the station, I argue with the sergeant at the desk that there’s been a mistake. He tells me, “The officer is experienced and he says it’s a textbook case of insanity. He says you were going on and on about your turntable.”
I tell him I think somebody stile my turntable.
“The judge will determine what happened.”
The scene changes to a court room. It’s just me, the officer, a prosecutor, and a judge. The prosecution makes a case based in my missing the walk signal and then stepping into the intersection. The judge tells me its my turn.
I agree to the facts as stated, but then I say,
“This is the exact kind of case in which expert opinion is required. Both accounts agree, but, since I’m not insane, the conclusion differs.”
The judge responds, “I see this and I will gave you and the officer work it out.”
Now the officer and I sit at the classic steel table in an interrogation room.
He states the several facts in order. Each fact he asserts I respond by asking him,
“Have you ever done the same thing?”
He replies every time, “Yes, I have.”
Back in the court room, the judge calls the officer and me to the bench.
He states the following:
“We had two psychiatrists observe your mediation. Both, after some discussion in chambers, agree, that Calhoun is not insane. They both were impressed at Calhoun’s sane method of deconstructing his insanity, and so their expert opinion is that no insane person would be able to do the deconstruction Calhoun managed to do.”
I feel relieved. I turn the officer and tell him, “We’re not very different.”
The judge tells me that I am free to go.
This feels like a victory.
From above the scene unfolds as if shot from a helicopter: a huge mixed group of people is running between two brick walls, maybe about twenty feet wide, and the walls are set in a large field.
The perspective changes to pick me out of the crowd. I’m running with it. The walls are old and ten+ feet tall. The feel of the crowd is that they are motivated, compelled–I feel this about the crowd–and, yet, I do not know what is really going on.
Next the perspective is first person, through my eyes, at ground level, and amidst the crowd. The walls are slowly converging. The crowd slows down. I continue to the front where I come to a wooden door with a window in it. At the door, in the window, I see very clearly my reflection, except I’m a young man with long hair, maybe around twenty years old.
I’m impressed with the trick: I feel my current age but see a young man.
I open the door and start walking. People from the crowd come through the door and squeeze past mer and start running again. This passage between the walls is not the width of a doorway.
I kind jostles me as he passes me, and squirts by and starts running. Then I see he is being chased by a young man in black pajamas. I think he is a fundamentalist of some sort.
The narrow path looks to end up ahead at a wall perpendicular to the two walls. I walk fast and come to see the path ends and one can go left or right. I see the boy at this wall ahead. He jumps into a hole in the wall but cannot get through, and so there is just the site of his blue shorts, bare legs, red sneakers, and the man in in black reaching him.
The man in black stops and starts spanking the boy’s behind. I trot up next to him and ask him,
“What’s the problem?”
“The boy disagreed with me, so I’m punishing him.”
I get the man’s full attention, put my hand up, palms facing toward him. I tell him,
“Instead of punishing him, let’s pray. That is the best thing to do when you disagree.”
I went to my knees, as did the man in black. We started praying.
Brueghel: The Alchemist
This piece is part of a large series that will likely be presented in a short film. The film is intended to show the interplay of manipulations and recursions involved in generating different pieces.
I dedicate this new series to Ms. Uidhi. (I may be one of a handful of artists, or pseudo-artists, focusing on creative luckiness in the context of a post-academic post-scholarly focus on the situation of serendipity in adult development. This could include meandering into philosophical swamps.
IP LAF Forum: Christy Mag Uidhi on Artistic Serendipity vs. Artistic Luck, 25 Sept
INSTITUTE OF PHILOSOPHY
Thurs 25 September 2014, 4.00pm
IP London Aesthetics Forum: Room G34, Senate House, WC1
Artistic Serendipity vs. Artistic Luck
Christy Mag Uidhi (Houston)
Supported by the British Society of Aesthetics
It is standardly thought that artworks may gain and lose art-relevant properties over time (and thereby may also admit of similar gains and losses in artistic value). From this it follows that insofar as such gains and losses may be well outside the control of the artist, we ought to expect any minimally adequate theory of art and its value as such to come with (or at least be amenable to) some minimal notion of artistic luck and artistic achievement (such that ascriptions of the one undermine ascriptions of the other). In this talk, I’ll sketch what I take to be uncontroversial minimal accounts of both artistic luck and artistic achievement. From these I show it to follow that if artworks must be products of intentional action, then there can be no such thing as artistic luck (either descriptively or evaluatively). I claim the only formative role luck might play in our understanding of art and its value as such is to provide the means by which we may productively carve out an informative sub-class of artistic achievement: specifically that of artistic serendipity.
[My bold.] Intention, serendipity. Intentional serendipity is pseudo-serendipity. It is a kind of search routine. I don’t subscribe to the idea that intentionality is properly monolithic or exclusionary. But, I concede that psychologizing the artist’s creative process may take my own considerations and sensemaking out of and away from a proper philosophy of aesthetics.
Nor do I know what Ms. Mag Uidhi has in mind to flesh out the intriguing precis.
For my own part, there is so much in my creative process that permits creative intention-up-to-the-point of pulling the curtains away, and, thus includes less discrete combinations of intention and, fundamentally, hope about the unknown!
Totem For Lakewood; 2010 S.Calhoun
II. Roots of (My) Urbanology (part two of three parts)
In 1972, my mother suggested that I might find Lewis Mumford interesting. Although I was mostly concerned with–in 1972–squeezing through various doors of perception, I managed to wander through Mumford’s The Conduct of Life, along with Huxley and Laing and Watts. The Conduct of Life was written in 1951. (I suppose hardly anybody reads Mumford anymore.) A few years after returning to Cleveland in 1992, I remember revisiting Mumford in a series of conversations with my mother about Cleveland, cities, the de-industrialization of the Mid West, and, the curse of Ronald Reagan. She insisted I read The Death and Life of Great American Cities by Jane Jacobs. (1961!) I did so. I re-read Mumford’s The City in History. I explained to my dear mother what I meant when I described Mumford to be a constructionist mystic.
In the fall of 2005, again due to the result of a remarkable fortuity, I met the Director of the Lakewood Public Library, Kenneth Warren; (to myself I noted: heck, a constructionist mystic!) I learned of the Visionary Alignment, the Lakewood Observer Project, and soon enough–even though I was a wash-a-shore–was in the thick of it. At the outset, among the suggestions I introduced to the Observer crew was a ripe and dangerous speculative question:
What would it be like to live in a city devoted to knowing itself better than any other city ever has known itself?
I didn’t really get at the time that I was both implying a name for the practical learning process of the project being unfolded by a handful of intrepid Lakewoodites and Observers, and, idealizing a highly charged constellation of conflicting fantasies about what is the very stuff of civic knowledge-seeking and civic knowing. The name/process is simple: civic self-knowledge, but the charging of the civic constellation is altogether complex, entangled, and, as we soon enough came to understand, is plain difficult.
Community, know thyself? Really? Plug into the circuit and call forth shadow, and every variety of impossible dream, and quixotic obstacle?
Lakewood Prism (demographic analysis schema)
(from a presentation by Kenneth Warren, – Lakewood Future Tools – Understanding Lakewood: Communities and Memes; March 2005) See also the pdf, Community Capacity.
(Lakewood Ohio) Place-Making with Good Neighbors on the Lake
· Flow =Quality of Life
· Increase the flow states in the community.
· Refresh the conventional sense of local living in Lakewood by engaging good neighbors.
· Cultivate the habit of good neighbors listening to one another.
· Activate through the Lake a sense of the liminal among good neighbors, that is, the threshold of physiological or psychological response to the unique energy that permeates the people and place.
· Make Lakewood permeable to new experience, ideas, mechanisms and structures among good neighbors
who are joining society to economy, conscience to knowledge.
· Obtain commitments from good neighbors to act on projects that will stretch beyond circular, selfjustified egocentric gated communities.
· Know there is a beginning point and ending point to each good neighborhood.
· Realize that a commitment to sustainability is shift in consciousness; it is not about constructing a pretty
· Understand that places and institutions can get high-jacked by interests that lie outside the particular community, i.e. absentee landlords, absentee corporations and absentee public employees.
· Construct IEDs – Improvised Economic Devises
Ken Warren, Lakewood Visionary Alignment
During the summer of 2006 I happened upon my current research focus, serendipity in adult development. Under the auspices of The Lakewood Observer and Lakewood Public Library, I devised a small project. I would quickly teach street anthropologists to conduct a survey, and then from their gathering of this data set, build out with them a very constrained ethnography focused on a single question, What brought you, [the subject,] to live in Lakewood?
For two weekends a dozen or so of us fanned out through Lakewood and conducted this survey. We then spent an afternoon debriefing the results. We never assembled the final work product, but, in reviewing the surveys on my own time, I realized an amazing quality threaded itself through many of the survey results.
I can capture this quality in one of the answers to the signal question.
My husband and I came to live in Lakewood because he had just taken a job at the hospital in Fairview Park and we were in a very temporary sublet in Rocky River. One day, at the grocery store there, I asked the gal at the cash register if she knew of any good resources for tracking down nice rentals in Rocky River. Before she could answer a woman standing behind me in the checkout line tapped me on the shoulder and told me that her sister had a first floor, two bedroom apartment available in her Lakewood house. I jotted her sister’s number down and we moved in the very next month.
Not only were the surveys littered with similar narratives, but having my nose pushed close to such stories compelled me to consider my own.
So: I had to reckon with the robber in 1974 who made it all possible by trying to kill me.
In other words, I discovered my interest in the problem of serendipity in adult development by reflecting on my apparently fortuitous encounter with a robber in 1974. This reflection itself was inspired by asking residents of Lakewood what was it that brought them to Lakewood to live.
Keynote: communities collect the results of serendipity.
(Technically speaking: communities aggregate the product of intricate conjunctions of agentic, environmental, and temporal fortuities.)
I. Home Coming (part one of three parts)
I dig Cleveland Heights; I’m from Cleveland Heights. My wife digs Cleveland Heights too, and we count ourselves blessed that after the challenging circumstances of my mother’s illness and passing, we moved from the apartment in her home in Shaker Heights we rented from her for almost five years to our new home in Cleveland Heights.
This new home is almost exactly one mile from my first family home on Ormond Road, and a tad more than a mile from the succeeding family home on East Overlook Road. It is the first home Susan and I have owned together and comes after twenty years of our being renters, most of the time in various neighborhoods of, yup, Cleveland Heights.
Personally, as an independent researcher recently concerned with the role of constructive fortuity, or serendipity, in adult development, it is worth noting three of many fortuitous events that staked me to my home town. The first was a family emergency that brought me back from Santa Fe, New Mexico in 1992, and the second was the teamwork of two realtors, and the intuition of one of them, to show us our current beloved house on the great Cleveland Heights street of Coleridge Road. Our house here is five blocks from where I went to elementary school between 1959-1961. The third lucky event is bookended by the aforementioned two: meeting my future wife and partner Susan as the result of a fix-me-up sponsored by a mutual friend. This first meeting unfolded at a September party on Grandview Road in 1993, in, sure, Cleveland Heights.
For Susan and I Cleveland Heights is congenial ‘to-the-max.’ Yet, a final fortuitous event was primarily instrumental in both my leaving Cleveland Heights, and, eighteen years later, returning. On a Thursday afternoon in June 1974, a guy walks into the record store I was assistant manager of, Music Madness. It was located next to the old CH Post Office on lee Road. He found me alone and more than willing, at gun point, to give him the contents of the cash register, and walk with him to the back room office, and give him the rest of the day’s cash. Then, after a frustrating for-us-both few minutes during which I tried to–by myself–tie up my hands, he beckoned me to lay down on the floor and once prostrated, he next shot me in the back at point blank range.
(Good ol’ Cleveland Heights; Lee Road could be a bit like the wild west in the mid seventies.)
I got the hell out of my home town, and took the bus to Vermont by the end of July.
Nevertheless, the way the very long chains of contingency, necessity, and fortuity operate to constitute the foundation of future events, the leave-taking is as necessary as the homecoming–is, in actuality, its required precedent.
Cleveland Heights news and Resources (these links will remain in the sidebar)
Cleveland Heights vCity Data
Cleveland Heights (City Hall)
Cleveland Heights Historical Society
Cleveland Heights (Plain Dealer)
Cleveland Heights Patch
Kizzy. Looking over the wash of posts oriented to the recently past political season, and the interjections of Freeplay Softball reports and a few postings of my art, I see right away the points of emphasis will soon be shifting. I don’t plan much out, still, I’ve been collecting teaching cartoons, and interesting captures from the web tubes, and, other stuff, while I neglect packing up for the big move into the new house–except I’m remaining behind in important respects until the current house is sold!
People who know me well might find it amusing to learn my preoccupations aren’t throwing me all about as they usually do. Ironically, the research project into Strategic Serendipity is on hold just as the whole field blows up on the breath of several best-selling, albeit non-technical, treatments of the subject.
Not sure the exact date of this clip from an old issue of Science; (early twenties?)
The concept of serendipity that is the most robust is found in the field, sociology of science. My opinion is that this is the only robust treatment of serendipity.