Category Archives: sociology

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.”

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.”

Divine transport

From this article. Now if we can only interpret trance states postmetaphysically. The religions that formed around trance states in the article, though evolutionarily adaptive at the time, have solidified into metaphysical dogma and are no longer adaptive to our world today. It though does beckon us to create postmetaphysical rituals with music, dance, invocation, incense etc. so that we can bond together via embodiment instead of just intellectually.

“So there is a need for a new idea, and coming to the fore now is an old one revisited, revised and rendered more testable. It reaches back a century to the French sociologist Émile Durkheim who observed that social activities create a kind of buzz that he called effervescence. Effervescence is generated when humans come together to make music or perform rituals, an experience that lingers when the ceremonies are over. The suggestion, therefore, is that collective experiences that are religious or religious-like unify groups and create the energy to sustain them.”

“The explanation is resurfacing in what can be called the trance theory of religious origins, which proposes that our palaeolithic ancestors hit on effervescence upon finding that they could induce altered states of consciousness. Research to test and develop this idea is underway in a multidisciplinary team led by Dunbar at the University of Oxford. The approach appeals to him, in part, because it seems to capture a crucial aspect of religious phenomena missing in suggestions about punishing gods or dangerous spirits. ‘It is not about the fine details of theology,’ Dunbar told me, ‘but is about the raw feelings of experience, and that this raw-feelings element has a transcendental mystical component – something that is only fully experienced in trance states.'”

“Dunbar believes that a few hundred thousand years ago, archaic humans took a step that ramped up this capacity. They started deliberately to make music, dance and sing. When the synchronised and collective nature of these practices became sufficiently intense, individuals likely entered trance states in which they experienced not only this-worldly splendour but otherworldly intrigue. They encountered ancestors, spirits and fantastic beasts, now known as therianthropes. These immersive journeys were extraordinarily compelling. What you might call religiosity was born. It stuck partly because it also helped to ease tensions and bond groups, via the endorphin surges produced in trance states. In other words, altered states proved evolutionarily advantageous: the awoken human desire for ecstasy simultaneously prompted a social revolution because it meant that social groups could grow to much larger sizes via the shared intensity of heightened experiences.”

“Meaning-making, the transcendent, and openness to revelation and discovery are core parts of the human niche and central to our evolutionary success. […] The trance hypothesis is neutral about the truth claims of religions whether you believe or don’t, though it does suggest that transcendent states of mind are meaningful to human beings and can evolve into religious systems of belief.”

Does altruism exist?

A question posed by this round table discussion with David Sloan Wilson, Kurt Johnson, Barbara Marx Hubbard,  Richard Clugston,  Zachary Stein, David Korten, Rev. Mac Legerton, Kevin Brabazon,  Doug King, Mike Morrell, Ken Wilber. 

Table of Contents

– Introduction: Science in a Spiritual Key, by David Sloan Wilson and Kurt Johnson

– Synopsis of Does Altruism Exist? Culture Genes and the Welfare of Others, by David Sloan Wilson

– Commentary 1: The Sacred and the Secular Can Unite on Altruism, by Kurt Johnson

– Commentary 2: When It Comes to Climate Change, Altruism Better Exist, By Richard Clugston

– Commentary 3: The Wolves of Wall Street and Superorganisms: How Social Justice Should Mimic Our Cells, by Barbara Marx Hubbard, Zachary Stein, and Marc Gafni

– Commentary 4: “Does Altruism Exist?” Wrong Question; Right Answer, by David Korten

– Commentary 5: Insects Model their Societies on Altruism. We need to become Planetary Altruists, by Rev. Mac Legerton

– Commentary 6: Altruism Comes with Age, by Kevin Brabazon

– Commentary 7: Altruism’s Path and the Rebirth of Spirituality, by Doug King and Mike Morrell

– Commentary 8: Altruism and Integral Spirituality, by Ken Wilber

– Discussion Questions about Does Altruism Exist?

– Reply to Commentaries on Does Altruism Exist?: Integrating Science and Spirituality through Action, by David Sloan Wilson




Mental rigidity in both Parties

Another one of those studies comparing political identification. The study is about extreme attachment to a Party. What about those who strongly identify with humanity with high cognitive complexity and flexibility who don’t identify with a Party? Are their nuanced arguments that account for numerous factors and their interplay ‘extreme?’ Is the Green New Deal extreme? If a living wage extreme? Is corporations paying their fair share extreme? Is addressing the climate crisis extreme? Is transitioning from fossil fuels to renewable energy extreme? I think we all know the answer to those questions.

“They also found that self-described Independents displayed greater cognitive flexibility compared to both Democrats and Republicans. Other cognitive traits, such as originality or fluency of thought, were not related to heightened political partisanship. […] The aim of this research is not to draw false equivalences between different, and sometimes opposing, ideologies.”

The dirty secret of capitalism

And the way forward. Granted it’s not full-blown collaborative commons but more like a healthy social democracy of the kind Sanders promotes and Scandinavia has. But I think it’s a necessary stepping stone on that road. The blurb:

“Rising inequality and growing political instability are the direct result of decades of bad economic theory, says entrepreneur Nick Hanauer. In a visionary talk, he dismantles the mantra that ‘greed is good’ — an idea he describes as not only morally corrosive, but also scientifically wrong — and lays out a new theory of economics powered by reciprocity and cooperation.”

Divided brain, divided world

I was reminded of the video below, and this longer examination of the ideas therein. Here’s the blurb from the latter:

“Divided Brain, Divided World explores the significance of the scientific fact that the two hemispheres of our brains have radically different ‘world views’. It argues that our failure to learn lessons from the crash, our continuing neglect of climate change, and the increase in mental health conditions may stem from a loss of perspective that we urgently need to regain. 

“Divided Brain, Divided World examines how related issues are illuminated by the ideas developed in author and psychiatrist Iain McGilchrist’s critically acclaimed work: The Master and his Emissary. It features a dialogue between McGilchrist and Director of RSA’s Social Brain Centre, Dr Jonathan Rowson, which informed a workshop with policymakers, journalists and academics.

“This workshop led to a range of written reflections on the strength and significance of the ideas, including critique, clarification and illustrations of relevance in particular domains, including economics, behavioural economics, climate change, NGO campaigning, patent law, ethics, and art.”