The future need for positive and constructive human characteristics

Past efforts at solving the “world problematique” have emphasized changing population, resources, energy, and so forth. More useful efforts should focus on better use of human resources and the application of constructive human qualities to bring about new and harmonious human/environment relationships. A radical re‐orientation in the study of human and societal dynamics is needed, one which would highlight constructive human characteristics, the most important of which are love and altruism. A global conspiracy of love may be the only hope for the survival of humankind.     

The living state,evolution and consciousness

The purpose of the paper is to discuss the phenomenon of life through the aspect of consciousness and in particular to analyze the role which consciousness plays in the living state (the L‐state for short) as well as the consequences of the development of consciousness for the evolution of living beings. Consciousness is an epiphenomenon of knowledge. The discussion of the role of consciousness in life will have to involve an elucidation of the role of knowledge. This will be done in light of and using the ideas of the theory of the Ecology of Knowledge developed by the author (Wojciechowski, 1975, 1986, 1989).

Because of the special nature of consciousness, the paper will deal with the methodological problems of the study of consciousness, and, therefore of the study of the living state.     

A more democratic and therefore more peaceful world

Democracies, while not more peaceful than other kinds of states in most respects, nevertheless almost never fight each other. The apparent reason is a recognition by the people of such states that other democratically‐governed states share a commitment to individual rights and peaceful conflict resolution within their systems, and the consequent assumption that similar norms can make possible the peaceful settlement of conflicts of interests between such states. Movement toward greater democracy has been occurring in most of the third world and many communist countries; this movement has important implications for the prospect of peace between at least somewhat democratized states, and especially important implications for U.S.‐Soviet relations. Democratization can be assisted by a combination of diplomacy, promotion of international communication, and normative concern for human rights.     

Why Utilize Complexity Principles in Social Inquiry?

Complexity is introduced as a fitting paradigmatic orientation to social inquiry. A complexity approach is compared and contrasted with other holistic social inquiry orientations (systems thinking, cybernetics, and ecological thinking) and constructivist styles of thinking that have informed and guided the evolution of qualitative social inquiry.     

Technology,gender, and history: Toward a nonlinear model of social evolution

This paper presents a new nonlinear cognitive map of social evolution— sharply departing from the conventional 19th century‐based theories of linear stages from barbarism to civilization. It draws from a data base that includes the whole of humanity (both its female and male halves). And it takes into account new data from archaeology indicating that civilization is not only thousands of years older than previously thought, but originally oriented more closely to what the author calls a Partnership rather than a Dominator model of social organization. Covering over 25,000 years of social history, this article charts major technological phase changes—from the agricultural revolution circa 10,000 years ago to the industrial and more recently electronic revolutions or modern times—from the perspective of the tension between the Dominator and Partnership models. Most critically, it shows how the present period of social disequilibrium leads us to either an evolutionary breakdown or breakthrough, with the determining factor not technology per se, but rather how effectively and quickly we shift to a social organization orienting primarily to partnership rather than domination.     

Self-Reference,Reality Principles,Marxism, and Social Transformations in the Postmodern Era

Three distinct turning points (“bottleneck breakings”) in universal evolution are discussed at some length in terms of “self-reference” and (corresponding) “Reality Principles.” The first (origin and evolution of animate Nature) and second (human consciousness) are shown to necessarily precede a third one, that of Marxist philosophy. It is pointed out that while the previous two could occupy a natural (so in a sense neutral) place as parts of human science, the self-reference of Marxism, as a social human phenomenon, through its direct bearings on the practice of society, did have a stormy history. I conclude that the fall of Bolshevism was unavoidable, and still, we might uphold our hope for a truly free society of humankind, just on the very basis of what we have learned of the fate of Marxist philosophy as such, as a recursively evolving social practice: the freedom of humankind of its own ideological burdens (constraints).     

Don't Predict the Future–Direct it! Comments on the intellectual history,the Logical and Applicative Visibility,and the Underlying Assumptions of Directed Evolution (DE)

The best way to predict the future is to invent it.

—Alan Kay ¹ 1. Alan Kay is one of the inventors of the Smalltalk programming language and one of the originators of the idea of Object Oriented Programming. He is the conceiver of the laptop computer and the architect of the modern windowing GUI.

It is obvious that there are patterns of cultural change—evolution in the neutral sense—and any theory of cultural change worth more than a moment's consideration will have to be Darwinian in the minimal sense of being consistent with the theory of evolution by natural selection of Homo sapiens.

—Daniel Dennett ² 2. Daniel C. Dennett is a Professor of Philosophy and Director of the Center for Cognitive Studies at Tufts University. He is the author of several books, including Consciousness Explained (1991), Darwin's Dangerous Idea (1995), and Kinds of Minds (1996). This quote is taken from his forward to Darwinizing Culture (Aunger 2000 Aunger, R. 2000. Darwinizing culture: The status of memetics as a science, Oxford and New York: Oxford University Press.  [Google Scholar], ix).

The future is here. It's just not widely distributed yet.

—William Gibson ³ 3. In the early 1980s William Gibson wrote Neuromancer, coining the term “cyberspace” to describe computer-generated virtual realities long before we saw the similarities with today's Internet.

It is the magician's wand, by means of which he may summon into life whatever form and mould he pleases.

—Charles Darwin commenting on the power of artificial selection ⁴ 4. Here Darwin is explaining the power of artificial selection and its potential for the directed evolution of biological systems (domestication and commercially oriented breeding) in his Origin of Species (1859, 68).      

The Ontological Roots of Human Science: the Message of Evolution—The Physics of Freedom (Choice)

The original proposal of H. H. Pattee (1971) Pattee, H. H. 1971. “Can life explain quantum mechanics?”. In Quantum theory and beyond, Edited by: Bastin, T. 307–319. Cambridge: Cambridge University Press.  [Google Scholar] of basing quantum theoretical measurement theory on the theory of the origin of life, and its far reaching consequences, is discussed in the light of a recently emerging biological paradigm of internal measurement. It is established that the “measurement problem” of quantum physics can, in principle, be traced back to the internal material constraints of the biological organisms, where choice is a fundamental attribute of the self-measurement of matter. In this light, which is shown to be a consequence of Pattee's original suggestion, it is proposed that biological evolution is a gradual liberation from the inert unity of “subject” and “object” of inanimate matter (as “natural law” and “initial conditions”), to a split biological existence of them and, as a consequence, the “message of evolution” is freedom, rather than complexity in itself. Some classical philosophical systems are brought into context to show that the epistemologies of several strictly philosophical systems of the social sciences are well acquainted with the problem and their solutions support our conclusions.     

Encounters with the Religious Imagination and the Emergence of Creativity

Ervin Laszlo's notion of the interrelationship between evolution and creativity as being intrinsic to universal life processes has been influential to the biological and social sciences. Central to Laszlo's thinking is the notion of convergence in biological and social systems that are posited on creative complexity. In this article, I employ Laszlo's concept of creativity in relation to the human religious imagination. Cross-cultural studies of the religious imagination examine the architecture of human consciousness and ways of knowing. These two areas are interlinked and generate new kinds of knowledge and understanding of the self and the world. In this way, the religious imagination is a means of generating new possibilities of mind and consciousness.     

LIFE AS EMERGENT AGENTIAL SYSTEMS: TENDENCIES WITHOUT TELEOLOGY IN AN OPEN UNIVERSE

Life is a relationship among various kinds of agents interacting at different scales in ways that are multifarious, complex, and emergent. Life is always a part of an ecological embedding in communities of interaction, which in turn structure and influence how life evolves. Evolution is essential for understanding life and biodiversity. Henri Bergson's Creative Evolution suggests a way of examining “tendencies” without “teleology.” In this paper I reexamine that work in light of recent concepts in evolutionary ecology, and explore how agential aspects of life are essential for understanding how emergence provides a basis for a process‐based metaphysics of life. In support of this project, I will explore how the major transitions of life on Earth have proceeded through increasing levels of cooperation among agents (e.g., mitochondria in animal cells forming a mutualistic relationship), which have allowed further emergences and complexity to evolve. This complexity always, however, emerges in the context of ecological relationships and a nonteleological evolutionary process. Yet, while nonteleological, the progression of life thus far on this planet seems to hold the promise of certain tendencies that seem inherent in life itself.