All posts by Edward Berge

Climate change and social transformations

Article subtitled “Is it time for a quantum leap?” By Karen O’Brien (2016), Wiley Interdisciplinary Reviews: Climate Change, 7(5), 618-626.  She is Professor of Sociology and Human Geography,  University of Oslo.  She has been heavily involved in the work of the Intergovernmental Panel on Climate Change (IPCC) and the Global Change Programmes and the transition to Future Earth, a 10-year global change research initiative. More bio here.

The abstract:

“Climate change is recognized as an urgent societal problem with widespread implications for both natural and human systems, and transforming society at the rate and scale that is mandated by the 2015 Paris Agreement remains a major challenge. Do we need to be open to new paradigms for social change? In this opinion piece, I draw attention to the emerging field of quantum social theory and consider its implications for climate change responses. Quantum social theory considers how concepts, methods and understandings from quantum physics relate to societal issues, and it provides a physically based, holistic perspective on conscious and intentional transformations to sustainability. It is distinct from other social theories in that it raises deep metaphysical and ontological questions about what is really real. I explore the methodological, metaphorical and meaningful significance of quantum social theory for understandings of social change.Quantum concepts such as entanglement, complementarity, uncertainty, and superposition provide a strong basis for recognizing and promoting people as the solution to climate change.”

Also see her YouTube presentation below. She starts around 6:00.

New frontiers in heart rate variability and social coherence research

Article subtitled “Techniques, technologies, and implications for improving group dynamics and outcomes.” It’s part of this Frontiers in Science ebook. In the introductory chapter here’s what the ebook’s editors had to say about it:

“In closing, McCraty is a well-known person throughout the HRV community, having been a proponent of HRV Biofeedback for decades. His experience in the field can be traced to the very roots of awareness of the power and plain excitement of HRV engagement. Among his many areas of study and advocacy can be found the concept of ‘social coherence.’ These ideas springboard off simple group HRV Biofeedback infused with the basic scientific notions of social nervous system and its role in social engagement a la Porges’ polyvagal theory, past the newly emerging field of scientific study of interoception, and lands in the field of electromagnetic potentials in the evolutionary dynamics of ecosystems. Sound thinking prevails in the article’s central thesis that feedback of individual and group HRV will increase group cohesion, thereby promoting pro-social behaviors, such as kindness and cooperation among individuals, improved communication, and decreases in social discord and adversarial interactions. ‘Biomagnetic fields produced by the heart may be a primary mechanism in mediating HRV synchronization among group members’ he writes. Peripheral, implicit, and embedded in this message is the ‘Global Coherence Initiative’ (GCI). GCI takes social coherence to its farthest limits and into the frequency zone that is shared by solar-geomagnetic field synchronization and Schuman Resonances, where it has been noted that these resonant frequencies directly overlap with those of the human brain and cardiovascular system.”
 

Enactive Becoming

Article by Ezequiel Di Paolo in Phenomenology and Cognitive Sciences (2020). The abstract:

“The enactive approach provides a perspective on human bodies in their organic, sensorimotor, social, and linguistic dimensions, but many fundamental issues still remain unaddressed. A crucial desideratum for a theory of human bodies is that it be able to account for concrete human becoming. In this article I show that enactive theory possesses resources to achieve this goal. Being an existential structure, human becoming is best approached by a series of progressive formal indications. I discuss three standpoints on human becoming as open, indeterminate, and therefore historical using the voices of Pico della Mirandola, Gordon W. Allport, and Paulo Freire. Drawing on Gilbert Simondon’s philosophy of individuation we move from an existential to an ontological register in looking at modes of embodied becoming. His scheme of interpretation of the relation between modes of individuation allows us to understand human becoming in terms of a tendency to neotenization. I compare this ontology with an enactive theoretical account of the dimensions of embodiment, finding several compatibilities and complementarities. Various forms of bodily unfinishedness in enaction fit the Simondonian ontology and the existential analysis, where transindividuality corresponds to participatory sense-making and Freire’s joint becoming of individuals and communities correlates with the open tensions in linguistic bodies between incorporation and incarnation of linguistic acts. I test some of this ideas by considering the plausibility of artificial bodies and personal becoming from an enactive perspective, using the case of replicants in the film Blade Runner. The conclusion is that any kind of personhood, replicants included, requires living through an actual history of concrete becoming.”

Cracking the code of rapid social transformation

If interested sign up for this free one-hour presentation on Wednesday, January 15. The blurb:

Terry Patten and other activist leaders facing the grim implications of climate chaos are seeing surprising glimpses of evolutionary emergence in culture around the world.

Are we capable of making a huge, visible difference? How could each of us live differently to actually make it happen? Which cutting-edge communities and collectives are emerging to catalyze rapid social transformation?

Questions Terry will address include:

  • What is our best real-world evidence of change agents and spiritual practitioners around the world rapidly advancing culture?
  • What are the new potentials for technological breakthroughs that can open a window of opportunity for fundamental systems redesign?
  • What catalytic work is being done already by volunteers and organizers around the world, and particularly in the USA, leading up to the 2020 election?
  • What are the scientifically-grounded, realistic, transformative potentials disclosed by quantum social theory?
  • How might the emerging field of intentional cultural evolution already be setting the stage for rapid social transformation — visible now only in thousands of seemingly insignificant but daring conscious social experiments?

How cooperatives are driving the new economy

See this Evonomics article on the topic based on Tomasello’s research in this article. You can also see his latest research in his 2019 book Becoming Human: A Theory of Ontogeny. You can find a free copy here. It supports that cooperatives are much more in line with our evolutionary heritage than the corporate structure, thus highlighting the different focuses in evolutionary theory itself.

“New peer-reviewed research by Michael Tomasello, an American psychologist and co-director of the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany, has synthesized three decades of research to develop a comprehensive evolutionary theory of human cooperation. What can we learn about sharing as a result?

“Tomasello holds that there were two key steps that led to humans’ unique form of interdependence. The first was all about who was coming to dinner. Approximately two million years ago, a fledgling species known as Homo habilis emerged on the great plains of Africa. At the same time that these four-foot-tall, bipedal apes appeared, a period of global cooling produced vast, open environments. This climate change event ultimately forced our hominid ancestors to adapt to a new way of life or perish entirely. Since they lacked the ability to take down large game, like the ferocious carnivores of the early Pleistocene, the solution they hit upon was scavenging the carcasses of recently killed large mammals. The analysis of fossil bones from this period has revealed evidence of stone-tool cut marks overlaid on top of carnivore teeth marks. The precursors of modern humans had a habit of arriving late to the feast.

“However, this survival strategy brought an entirely new set of challenges: Individuals now had to coordinate their behaviors, work together, and learn how to share. For apes living in the dense rainforest, the search for ripe fruit and nuts was largely an individual activity. But on the plains, our ancestors needed to travel in groups to survive, and the act of scavenging from a single animal carcass forced proto-humans to learn to tolerate each other and allow each other a fair share. This resulted in a form of social selection that favored cooperation: ‘Individuals who attempted to hog all of the food at a scavenged carcass would be actively repelled by others,’ writes Tomasello, ‘and perhaps shunned in other ways as well.’ […]

“The second step in Tomasello’s theory leads directly into what kinds of businesses and economies are more in line with human evolution. Humans have, of course, uniquely large population sizes—much larger than those of other primates. It was the human penchant for cooperation that allowed groups to grow in number and eventually become tribal societies.

“Humans, more than any other primate, developed psychological adaptations that allowed them to quickly recognize members of their own group (through unique behaviors, traditions, or forms of language) and develop a shared cultural identity in the pursuit of a common goal. ‘The result,’ says Tomasello, ‘was a new kind of interdependence and group-mindedness that went well beyond the joint intentionality of small-scale cooperation to a kind of collective intentionality at the level of the entire society.'”

The age of entanglement

It is superseding the Age of Enlightenment as the dominant paradigm. It also applies to our models, many of which still retain the apparent logical necessities of Enlightenment hierarchical categorization. Entanglement is much more hier(an)archically synplex. Yes, we are still in transition, retaining elements from the Enlightenment. And when we do see evidence of entanglement we try to fit that round peg into the old square hole. But it’s time begin to frame our evidence within that new paradigm where it makes the most sense.

From this  2016 piece that began framing it that way way back when. In the New Year and New Decade it’s time to play catch up.

“Unlike the Enlightenment, where progress was analytic and came from taking things apart, progress in the Age of Entanglement is synthetic and comes from putting things together. Instead of classifying organisms, we construct them. Instead of discovering new worlds, we create them. And our process of creation is very different. Think of the canonical image of collaboration during the Enlightenment: fifty-five white men in powdered wigs sitting in a Philadelphia room, writing the rules of the American Constitution. Contrast that with an image of the global collaboration that constructed the Wikipedia, an interconnected document that is too large and too rapidly changing for any single contributor to even read.”

“As we are becoming more entangled with our technologies, we are also becoming more entangled with each other. The power (physical, political, and social) has shifted from comprehensible hierarchies to less-intelligible networks. We can no longer understand how the world works by breaking it down into loosely-connected parts that reflect the hierarchy of physical space or deliberate design. Instead, we must watch the flows of information, ideas, energy and matter that connect us, and the networks of communication, trust, and distribution that enable these flows.”

In the Age of AI

A documentary exploring how artificial intelligence is changing life as we know it — from jobs to privacy to a growing rivalry between the U.S. and China.

FRONTLINE investigates the promise and perils of AI and automation, tracing a new industrial revolution that will reshape and disrupt our world, and allow the emergence of a surveillance society.

Fantastic Fungi

Ever since seeing the Spore Drive in Star Trek: Discovery, as well as the story on the Wood Wide Web, I’ve been fascinated by the possibilities for fungi. It’s playing at The Guild Theater Dec. 9 – 12. See the preview below. Here’s the blurb from Rotten Tomatoes on this new documentary:

“Fantastic Fungi, directed by Louie Schwartzberg, is a consciousness-shifting film that takes us on an immersive journey through time and scale into the magical earth beneath our feet, an underground network that can heal and save our planet. Through the eyes of renowned scientists and mycologists like Paul Stamets, best-selling authors Michael Pollan, Eugenia Bone, Andrew Weil and others, we become aware of the beauty, intelligence and solutions the fungi kingdom offer us in response to some of our most pressing medical, therapeutic, and environmental challenges.”

Cognitive aspects of interactive technology use: From computers to smart objects and autonomous agents

That is the title of a recent Frontiers ebook located here. This would make an excellent discussion topic as it’s pretty much the sort of things we’ve been investigating.  We are Borg. The blurb from the link follows:

Although several researchers have questioned the idea that human technology use is rooted in unique “superior” cognitive skills, it still appears that only humans are capable of producing and interacting with complex technologies. Different paradigms and cognitive models of “human-computer interaction” have been proposed in recent years to ground the development of novel devices and account for how humans integrate them in their daily life.

Psychology has been involved under numerous accounts to explain how humans interact with technology, as well as to design technological instruments tailored to human cognitive needs. Indeed, the current technological advancements in fields like wearable and ubiquitous computing, virtual reality, robotics and artificial intelligence give the opportunity to deepen, explore, and even rethink the theoretical psychological foundations of human technology use.

The miniaturization of sensors and effectors, their environmental dissemination and the subsequent disappearance of traditional human-computer interfaces are changing the ways in which we interact not only with digital technologies, but with traditional tools as well. More and more entities can now be provided with embedded computational and interactive capabilities, modifying the affordances commonly associated with everyday objects (e.g., mobile phones, watches become “smart watches”).

This is paralleled by novel frameworks within which to understand technology. A growing number of approaches view technology use as resting on four legs, namely cognition, body, tool, and context (of course including social, cultural, and other issues). The idea is that only by viewing how these notions interact and co-determine each other can we understand what makes the human invention, adoption, and use of technology so peculiar.

Consider for example how advanced artificial prostheses are expanding the human capabilities, at the same time yielding a reconsideration of how we incorporate tools into our body schema and how cognition relates to and interacts with bodily features and processes. Then, of course, the new mind/body-with-prostheses participates in physical, cultural, and social contexts which in their turn affect how people consider and use them. Analogously, technologies for “augmenting the human mind”, such as computational instruments for enhancing attention, improving learning, and quantifying mental activities, impact on cognition and metacognition, and how we conceptualize our self.

Conversely, while virtual environments and augmented realities likely change how we experience and perceive what we consider reality, robots and autonomous agents make it relevant to explore how we anthropomorphize artificial entities and how we socially interact with them.

All these theoretical changes then back-influence our view of more traditional technologies. In the end, even a Paleolithic chopper both required a special kind of mind and at the same time modified it, the users’ bodily schema, or the way in which they participated in their sociocultural contexts.

Technological changes thus inspire a renewed discussion of the cognitive abilities that are commonly associated with technology use, like causal and abductive thought and reasoning, executive control, mindreading and metacognition, communication and language, social cognition, learning and teaching, both in relation to more traditional tools and complex interactive technologies.

The current Research Topic welcomes submissions focused on theoretical, empirical, and methodological issues as well as reflections and critiques concerning how humans create, interact, and account for technology from a variety of perspectives, from cognitive psychology, evolutionary psychology, constructivism, phenomenology, ecological psychology, social psychology, neuroscience, human-computer interaction, and artificial intelligence.

Relevant topics include but are not limited to:
– Distributed cognition in interactive environments
– Social cognition and computer-mediated communication
– Theoretical and empirical investigation of embodiment and technology
– Affordances of “traditional objects” and technological devices
– Theory of mind and social interactions with intelligent agents and robots
– Cognitive models for designing, interacting with, or evaluating technology
– Empirical studies on human-technology interaction
– Evolutionary accounts of human tool use
– Differences between animal and human tool use
– Methodological issues and opportunities in human-technology interaction

Rutt interviews Bret Weinstein

An excerpt from the transcript follows. The podcast is here. Weinstein is an evolutionary biologist. Weinstein:

“So more or less our problem is that the magic of humans arose through an evolutionary process driven by an arms race in which human beings were their own worst competitor. So at that point that one reaches what my PhD advisor called ecological dominance, that arms race causes a massive jump in, essentially, computing power. And that computing power came along with all of our best and worst characteristics. So it resulted in a spectacular capacity for collaboration, but the objective of that collaboration is increased competitive capacity against other groups with similar powers.

“Now I don’t think we can spend too much time worrying about whether or not that was a good process, it got us this far, and it has given us the capacity to understand where we are. But what it has done is it has created a drive that is now outstripping our capacity to compensate for its consequences. So that quote you read from my website, essentially, is about what I would call a sustainability crisis. Now conservatives often hear, when a liberal like myself starts talking about sustainability, they assume that we are cryptically talking about climate, about which there is much disagreement in some circles. I’m not talking in particular about climate, I do think we have a climate problem, but even if it were false, we still have a sustainability problem in which we are simply using resources and creating waste in a way that simply, mathematically, cannot continue indefinitely.

“So you have to at least be a cornucopian to imagine that the problems we are creating will be dealt with in due course by solutions that will magically emerge. I don’t think it’s reasonable to be a cornucopian, but you would have to at least make that jump and say, ‘Well yes, were we to continue down this road, we’d be in big trouble, but we all know that solutions arise when they’re needed.’ So if you don’t believe that, then you would end up in my camp and, what I know from experience, to be your camp thinking, ‘Oh shit, we’ve got a very serious problem, and we don’t have a very long time horizon with respect to figuring out what the solution looks like.'”