Multiverse Minutiae

The obsolete technocratic philosophy is mechanistic. It conceptualizes nature as a resource to be controlled fully for human ends and it threatens drastically to alter the integrity of the planet’s ecosystems. In contrast, the organic, person-planetary paradigm conceptualizes intrinsic value on all beings. The ecology movement gives priority to community and ecosystem integrity and helps to guide the design and applications of technology according to principles which follow from ecological understanding. Ecologists will need to come to embody the ecological paradigm and co-create ecological councils that represent interrelated communities. The Problems  Decisions are made on the political and narrow economic grounds, rather than on principles that are environmentally sound and economically advantageous in the long term. Modern technologies have given us much in the way of comfort and enjoyment and they have made possible the development of human skills on a scale never before possible.

A heterarchy is a system of organization where the elements of the organization are unranked (non-hierarchical) or where they possess the potential to be ranked a number of different ways. A heterarchy may be parallel to a hierarchy, subsumed to a hierarchy, or it may contain hierarchies; the two kinds of structure are not mutually exclusive. In fact, each level in a hierarchical system is composed of a potentially heterarchical group which contains its constituent elements.  In a group of related items, heterarchy is a state wherein any pair of items is likely to be related in two or more differing ways. Whereas hierarchies sort groups into progressively smaller categories and subcategories, heterarchies divide and unite groups variously, according to multiple concerns that emerge or recede from view according to perspective. Crucially, no one way of dividing a heterarchical system can ever be a totalizing or all-encompassing view of the system, each division is clearly partial, and i

Pragmatists offer a theory devoted to practical questions arising from human life. Knowledge is a success term on two fronts. First, with knowledge we have truth. Second, we, in obtaining that knowledge have expressed our rationality.  On the infinists view, since everything can be questioned, the quest for knowledge is a never ending process of answering questions and opening new ones. Pragmatists view is that one not need address the ultimate questions before proceeding with inquiry regarding nonultimate issues. What is necessary, then, fir those seeking knowledge is not an inclination to find unshakable theses, but an openness to criticism, a willingness to change ones mind, and the attitude that any one purportedly known truth could be false.  Many pragmatists have taken it that epistemology Im general is futile. The anti-epistemologist reasons that there can be no universal epistemology since there is a variety of lives and a multiplicity of values.  Some hold that pragmatism is n

Metaphysics is best described as the study of ultimate reality. For pragmatists, the whole function of philosophy ought to be to find out what difference it would make to you and me m, at definite instants of our life, if this world-formula or that world-formula be the true one. A good deal of metaphysics has been posited on the various exchanges between the three options of metaphysical pluralism (there are lots of different objects), nihilism (there are no objects), and monism (there is just one object). Multiversalism is their synthesis.  The point of the world-making thesis is to spur further innovation in developing new ones. The means of deciding between competing metaphysics is their practical value. There is no external perspective from which to adjudge.  Inside the Multiverse we cannot simply apply the homogenous and monistic label of Nature to what is unfolding everywhere around, before, inside, after and outside us. The introduction of the word Multiverse is a means for unde

Radical centrism as conceived by many would mean a devout commitment to the ideas of a very tightly kept center of the political compass. However what we need is a fringe centrism. Such a centrism would pull from all corners of the compass in a political ecology for radicals.   Moreover fringe centrism is a form of utopian anarchism in process. It is directional rather than destinational. In a realist perspective, the relationships between ideologies are in constant contestation. There is no ruling ideology only anarchy. It is utopian in the sense that this delicate system of interconnections and dynamics produces a positive good. A spontaneous order or otherwise known as chaotic good. Alt-centrism allows for this political ecology to flourish.  Alt-centrism would bring together eco radical elements of each corner. Authoritarian Left brings technocracy, Authoritarian Right brings ecoconservatism, Libertarian Left brings communalism, Libertarian Right brings green-libertarianism. Alt-ce

Gandhi was a brilliant creator of new values as the artist-tyrant, philosopher-warrior of nonviolence. He achieved victories against much more powerful opponents by combining a courageous willingness to suffer and even to die with an equally resolute determination not to injure or kill.  Gandhi met in London a motley crew of devout Christians and ex-Christian pacifists, vegetarians, feminists and socialists. Ironically, Gandhi’s exploration of Christian ideals in London ultimately led him back to his Hindu roots. He insisted however upon equal respect of all the worlds major religions.   For Gandhi, the courage required for non violent resistance rests upon years of ascetic training in self-control, self purification and suffering. These practices of self-perfection were both an end in themselves and a means to cultivate courageous philosopher-warriors for social justice. Individual self-perfection lays the necessary foundation for healing the world. Gandhi most famously insisted that

Rousseau - The Citizen   Rousseau’s body lay in the Pantheon in Paris where it had been placed by the Jacobins as the father of the French Revolution. Although he always signed his books Citizen of Geneva, his work  The Social Contract  inspired generations of Democrats and radicals. He famously declares that “Man was born free, and he is everywhere in chains.” Rousseau gave the name citizen to those who make the laws they are subject to, in what he regarded as the only legitimate form of politics. That is the only way to reconcile freedom with subjection to the law, where each individual “obeys no one but himself, and remains as free as before.”  Rousseau set out to legitimize strong government rather than to limit it. According to Rousseau, sovereignty should reside with the people, in the form of the general will, which ought to be the source of the laws legitimacy. It is only formed when when citizens ask themselves what is in the common good rather than their own particular, selfi