AN INTRODUCTION

Global civilization is undergoing great change. This process of rethinking and rebirth, driven by the bankruptcy of modern culture, will eventually recast every endeavor from business, education, and politics to health, spirituality, and science. Yet, although the reforms needed to make this transition are already being developed all over the world and in every field imaginable, its magnitude is invisible because the solutions that could save us are disjoint. Integral science creates a rigorous, yet commonsense framework capable of uniting Integral Civilization. The key to this synthesis lies in its more harmonious alignment of head, heart, and hands.     

AN INTEGRAL APPROACH TO SUSTAINABLE CONSUMPTION AND WASTE REDUCTION

This article aims to demonstrate how the Integral approach can be utilized to understand and potentially resolve a particular human-ecological issue. It arises out of a research project that involved examining the factors inhibiting sustainable consumption and waste reduction in the community of Calgary. The Integral approach aims to ensure that no fundamental dimensions of the problem are neglected. It beckons us to consider body, mind, and spirit in the personal, cultural, and social realms of reality.     

AN INTEGRAL ANALYSIS OF THE NATIONAL STANDARD OF CANADA FOR ORGANIC AGRICULTURE

This article integrally analyzes the National Standard of Canada for Organic Agriculture (NSCOA) through the application of philosopher Ken Wilber's Integral model. The results of the analysis determined that the NSCOA is predominantly a one-dimensional (exterior), two quadrant (behaviors and systems) policy. The NSCOA neglects the subjective and intersubjective elements of the Integral model and at best achieves physical sustainability and the physiological/behavioral treatment of livestock. Finally, recommendations are made to incorporate the principles of the Integral model into the workings of the NSCOA.     

INTEGRAL SCIENCE AND INTELLIGENCE IN ORGANIZATIONS

Integral Science's most distinctive effect is to shift the context of human interactions from competition against one another to seeking what is good for both one's self and the larger whole. The partnership environment it suggests creates a foundation of relationship that powerfully increases organizational intelligence. This simple switch creates the potential for both more humanistic and more effective organizations that are better able to meet the needs of the populations they serve.     

THE END OF NEO-LIBERALISM AND THE BEGINNINGS OF INTEGRAL ECONOMICS

A burgeoning policy shift from neo-liberal economics is underway, with leadership by presidential candidate Dennis Kucinich (D-Ohio). His platform positions stem in part from his negative experiences with neo-liberalism when he was Mayor of Cleveland more than 30 years ago. Although his response as Mayor was based on confrontation politics, examples of community-based economies built on collaborative planning, ownership, and management have since become more widely known. We can now show that the successful Grameen Bank and the Mondragon Cooperatives were constructed on principles consistent with Integral Science.     

INTEGRAL LEADERSHIP FOR THE 21 st CENTURY

Current leadership theories and business models—built around modernist assumptions about winners and losers, power and control, and local rather than global interactions—are decades out of date with what is needed to lead postindustrial and postmodern enterprises. This article calls for a collaborative and socially intelligent theory for leadership development based on Integral Science. This theory incorporates and unifies appropriate elements of current leadership research for a postmodern knowledge economy and seeks answers to questions still unanswered.     

HOW EDUCATION CAN LEAD THE WAY TO AN INTEGRAL SOCIETY: A PROVEN MODEL FOR DOING SO ALREADY EXISTS

Chaotic Logic: Language, Thought, and Reality from the Perspective of Complex Systems Sciences IFSR International Series on Systems Science and Engineering, Volume 9 Ben GoertzelPlenum Press, New York and London, 1994, $65 USD, 278 pp., index

The Garden in the Machine: The Emerging Science of Artificial Life Claus Emmeche (translated by Steven Sampson), Princeton University Press, 1994, cloth; pp. 199, index; $24.95 USD.     

Postphenomenology: Learning Cultural Perception in Science

In this article I propose that a postphenomenological approach to science and technology can open new analytical understandings of how material artifacts, embodiment and social agency co-produce learned perceptions of objects. In particle physics, physicists work in huge groups of scientists from many cultural backgrounds. Communication to some extent depends on material hermeneutics of flowcharts, models and other visual presentations. As it appears in an examination of physicists’ scrutiny of visual renderings of different parts of a detector, perceptions vary in relation to social and bodily experiences. Vision in physics has seemingly allowed an objective perception at a convenient distance of the body. This article challenges this view and proposes that the variations can be analysed as cultural at two echelons with the help of a postphenomenological approach combined with cultural psychological theory of artifacts. A third echelon presumably constitutes the phenomenological limit to culture in science. Even this last resort of subjectivity can be embraced by a postphenomenological approach. The process of culturalization in physics can be defined as a process of situating knowledge in a body whose continuous learning of micro-and macro perceptions makes scientific renderings unstable. Taken together postphenomenology, following the distinctions between body one and body two, and combined with cultural psychological learning theory, enables new insight into what constitutes culture in science.

Worldviews about change: Their structure and their implications for understanding responses to sustainability,technology, and political change

People hold different perspectives about how they think the world is changing or should change. We examined five of these “worldviews” about change: Progress, Golden Age, Endless Cycle, Maintenance, and Balance. In Studies 1–4 (total N = 2733) we established reliable measures of each change worldview, and showed how these help explain when people will support or oppose social change in contexts spanning sustainability, technological innovations, and political elections. In mapping out these relationships we identify how the importance of different change worldviews varies across contexts, with Balance most critical for understanding support for sustainability, Progress/Golden Age important for understanding responses to innovations, and Golden Age uniquely important for preferring Trump/Republicans in the 2016 US election. These relationships were independent of prominent individual differences (e.g., values, political orientation for elections) or context-specific factors (e.g., self-reported innovativeness for responses to innovations). Study 5 (N = 2140) examined generalizability in 10 countries/regions spanning five continents, establishing that these worldviews exhibited metric invariance, but with country/region differences in how change worldviews were related to support for sustainability. These findings show that change worldviews can act as a general “lens” people use to help determine whether to support or oppose social change.     

CLIMATE CHANGE AND THE CLASH OF WORLDVIEWS: AN EXPLORATION OF HOW TO MOVE FORWARD IN A POLARIZED DEBATE

The current gridlock around climate change and how to address our global sustainability issues can be understood as resulting from clashes in worldviews. This article summarizes some of the research on worldviews in the contemporary West, showing that these (ideal‐typical) worldviews have different, and frequently complementary, potentials, as well as different pitfalls, with respect to addressing climate change. Simultaneously, the overview shows that, because of their innate reflexivity and their capacity to appreciate and synthesize multiple perspectives, individuals inhabiting integrative worldviews may have particular potentials with respect to addressing climate change. In the conclusion I argue that the policy challenge is to develop strategies that inspire the different worldview groups to actualize their potentials while mitigating their pitfalls, as well as to unite and mobilize them around a single vision that speaks to them all.     

The Recruitment of Shifting and Inhibition in On‐line Science and Mathematics Tasks

Prior research has investigated the recruitment of inhibition in the use of science/mathematics concepts in tasks that require the rejection of a conflicting, nonscientific initial concept. The present research examines if inhibition is the only EF skill recruited in such tasks and investigates whether shifting is also involved. It also investigates whether inhibition and/or shifting are recruited in tasks in which the use of science/mathematics concepts does not require the rejection of an initial concept, or which require only the use of initial concepts. One hundred and thirty‐three third‐ and fifth‐grade children participated in two inhibition and shifting tasks and two science and mathematics conceptual understanding and conceptual change (CU&C) tasks. All the tasks were on‐line, and performance was measured in accuracy and RTs. The CU&C tasks involved the use of initial concepts and of science/mathematics concepts which required conceptual changes for their initial formation. Only in one of the tasks the use of the science/mathematics concepts required the concurrent rejection of an initial concept. The results confirmed that in this task inhibition was recruited and also showed that the speed of shifting was a significant predictor of performance. Shifting was a significant predictor of performance in all the tasks, regardless of whether they involved science/mathematics or initial concepts. It is argued that shifting is likely to be recruited in complex tasks that require multiple comparisons of stimuli and the entertainment of different perspectives. Inhibition seems to be a more selective cognitive skill likely to be recruited when the use of science/mathematics concepts requires the rejection of a conflicting initial concept.     

Historical change, cultural learning, and cognitive representation in Zinacantec Maya children

Against the background of an unchanging sequence of representational development, we demonstrate that implicit processes of learning and cognition can change from one historical period to another. One generation of Zinacantec Maya children was studied in 1969 and 1970, the next generation in 1991 and 1993. In the intervening two decades, the community, located in Chiapas, Mexico, was involved in a transition from an economy based primarily on subsistence and agriculture to an economy based primarily on money and commerce. A naturalistic study of weaving apprenticeship and an experimental study of visual representation showed that the ecological transition was linked to greater emphasis on independent cultural learning, abstract representation, and innovation, and, correlatively, a movement away from scaffolded guidance, detail-oriented representation, and imitative representational strategies. These changes constituted automatic adaptations with an implicit nature. In addition, historical variability in implicit modes of cultural apprenticeship predicted shifts in implicit processes of child and adolescent cognition. In sum, socialization and development are not fixed but adapt, in a coordinated way, to changing ecological conditions.     

PSYCHOANALYSIS IN CHINA: AN ESSAY ON THE RECENT LITERATURE IN ENGLISH

Using extensive quotation, the author reviews the introduction and current state of psychoanalysis and psychoanalytic psychotherapy in China from the vantage point of recent publications in English. Psychoanalysis was briefly introduced to China before the Communist era, then forbidden, and has experienced an accelerated reintroduction since the late 1980s. The author briefly summarizes the cultural and historical background of China relevant to the introduction of psychoanalysis, the traumatic history of China, and the deep structure of thought and philosophical differences from Western culture that challenge a simple imposition of psychoanalytic ideas and practice, and some psychological effects of rapid cultural change throughout China. Training programs in China, the general enthusiasm for analysis among the Chinese, and a number of notable contributions by Western and Chinese authors are discussed. Also surveyed are the use of distance technology for training and treatment, the personal experience of Chinese senior and junior colleagues, and ongoing challenges to the continuing growth of psychoanalysis and analytic psychotherapy in China.     

BEING AND DOING: AN INQUIRY INTO THE COLONIZATION,DECOLONIZATION AND RECONSTRUCTION OF AMERICAN SOCIETY AND ITS STATE,Marcus Raskin

The emerging planetary culture is viewed from an autobiographical perspective. The author discusses the importance of complex thought (Morin) and the notions of gylany and partnership (Eisler) to address the need to develop a heterogeneous, diverse context which supports creativity and mutually beneficial relations. Systems‐theoretical and feminist approaches are brought to bear on the need to develop an ecology of creativity, which focuses not simply on individual genius but on the potential for creative collaboration. Ecological concerns are viewed in the context of our understanding of gender, creativity and progress.     

THE COLLAPSE OF OLIGARCHIC CAPITALISM AND THE RISE OF REGENERATIVE LEARNING: HOW THE SCIENCE OF ENERGY SYSTEMS CLARIFIES WHAT’S HAPPENING TODAY AND WHAT COMES NEXT

We live in a head-spinning, gut-wrenching time of multiplying crises. At home we face outsourced jobs, crumbling cities, underpaid teachers, unaffordable healthcare, endless wars, political corruption, a co-opted corporate media, skyrocketing inequality, and public “austerity” measures whose main purpose is to make tax-breaks for the rich more affordable. Working-class stagnation is producing widespread anxiety, mounting debt, and “despair deaths” from opioid abuse. Fear is fueling populist outrage, along with extremism, authoritarianism, and the conditions for a fascist takeover. Meanwhile, climate change poses an existential threat to humanity itself. All of these calamities spring from the same root cause: an oligarchic capitalism that puts short-term profit for owners over people and planet. While this system seems immutable, upheavals from Occupy Wall Street to the rise of right-wing populism signal a backlash to a political–economic establishment that treats people and planet as resources to be pillaged and expenses to be minimized. Its failures have also been driving the development of new possibilities in the form of more systemic approaches. Still, while systems thinking has improved approaches in fields from agriculture to medicine, so far none of these reforms have been able to channel public frustration into true transformation because none addresses the root problem: oligarchy. The science of systemic vitality we need is also being born, but so far, its findings are diffuse. This article shows how the science of energy systems can galvanize today’s economic reformation by articulating the common sense rules and rigorous measures of systemic vitality, while anchoring them in an evidence-based vision of humanity as a collaborative learning species. The result is a practical path to building systemic socioeconomic vitality by revitalizing human networks, energizing collective learning, and clarifying why oligarchic capitalism is a distortion of our original democratic free-enterprise dream, which is now careening toward collapse.     

CAN SCIENCE AND RELIGION RESPOND TO CLIMATE CHANGE?

With the challenge of communicating climate science in the United States and making progress in international negotiations on climate change there is a need for other approaches. The moral issues of ecological degradation and climate justice need to be integrated into social consciousness, political legislation, and climate treaties. Both science and religion can contribute to this integration with differentiated language but shared purpose. Recognizing the limits of both science and religion is critical to finding a way forward for addressing the critical challenges of climate change. How we value nature and human–Earth relations is crucial to this. We need a broader environmental ethics in dialogue with the science of climate change.