This document discusses re-enchanting society through storytelling and phronesis antenarrating. It proposes that storytelling and narrating can enable positive social change, and introduces the concept of phronesis antenarrating as a methodology for wise sensemaking. The author argues that current social issues stem from reductionist thinking, and that re-enchantment requires moving beyond dualistic understandings to a framework grounded in practical wisdom and enriched choices for individuals. Phronesis antenarrating and reconnecting storytelling to organizations are presented as tools to improve understanding and support re-enchantment.
This document discusses using the concept of phronesis antenarrating to develop a more complete understanding of money and how it functions in society. Phronesis antenarrating is a type of storytelling and sensemaking developed by the author to provide insights in a holistic way. The author argues that current understandings of money and economics are incomplete and potentially damaging. Through phronesis antenarrating and drawing on their own research, the author aims to propose ideas for how to reform the monetary system and rules in a more rational way. The goal is to develop a saner framework for understanding money that could help address issues like financial crises and inequality in a preventative manner.
- The document proposes a new framework called "practicism" based on the author's notion of "meta-semeiotics" to address shortfalls in existing social sciences and practices.
- Meta-semeiotics views all things through interconnected "plurisigns" that can be assembled and disassembled through sensemaking and language. It provides a holistic perspective grounded in the true structure of the universe.
- Adopting this meta-semeiotic perspective could help solve many problems in society by replacing current "insane" and reductionist sensemaking with a more complete understanding based on principles like holoplurality. It could transform fields like economics, social sciences, and physics.
This document discusses the concept of social pedagogy from three perspectives or traditions: the Continental tradition, the American tradition, and the pedagogical tradition. The Continental tradition, based on the thinking of Paul Natorp, views social pedagogy as a means to guide individuals towards communal integration through education and developing their will. The American tradition emphasizes a more practical and individual/therapeutic approach focused on social treatment. The pedagogical tradition draws from thinkers like Dewey and views social pedagogy as a tool for socialization and passing on collective knowledge to serve society.
|Lost in the Labyrinth of Incarnations - Traveling without Moving: Dis-coveri...FauneRevol
This document discusses Merleau-Ponty's phenomenological approach to perception, which aims to understand phenomena in an unbiased way by detaching from preconceptions and habitual ways of understanding. It argues that in contemporary society, phenomena are increasingly obscured by layers of objectification and abstraction. Baudrillard's concept of hyperreality is introduced to explain how we may perceive phenomena according to objectified representations rather than directly. The essay aims to explore how intentionality and a return to lived experience, as advocated by Merleau-Ponty, may help rediscover or re-open our understanding of phenomena beyond objectifications.
This chapter discusses subjectivism as an alternative to objectivism for providing a theoretical foundation for information management. Subjectivism focuses on human sense-making and interpretation rather than objective truths. The chapter argues that subjectivism fails to address economic value, a key concern for organizations. It suggests combining objectivism and subjectivism into an integrated approach. Subjectivism is illustrated using practice-based social theories, which view social practices as transcending the divide between objectivism and subjectivism. However, differences between the two philosophies remain fundamental.
AUTHOR BIOGRAPHY
Joost Abraham Maurits Meerloo (March 14, 1903 â November 17, 1976) was a Dutch Doctor of Medicine and psychoanalyst.
Born as Abraham Maurits 'Bram' Meerloo in The Hague, Netherlands, he came to United States in 1946, was naturalized in 1950, and resumed Dutch citizenship in 1972. Dr. Meerloo was a practicing psychiatrist for over forty years. He did staff psychiatric work in Holland and worked as a general practitioner until 1942 under Nazi occupation, when he assumed the name Joost to fool the occupying forces and in 1942 fled to England (after barely eluding death at the hands of the Germans). He was chief of the Psychological Department of the Dutch Army-in-Exile in England.
After the war he served as High Commissioner for Welfare in Holland, and was an advisor to UNRRA and SHAEF. An American citizen since 1950, Dr. Meerloo was a member of the faculty at Columbia University and Associate Professor of Psychiatry at the New York School of Psychiatry. He was the author of many books, including Rape of the Mind, the classic work on brainwashing, Conversation and Communication, and Hidden Communion.
He was the son of Bernard and Anna (Benjamins) Meerloo. He married Louisa Betty Duits (a physical therapist), May 7, 1948.
Education: University of Leiden, M.D., 1927; University of Utrecht, Ph.D., 1932.
Meerloo specialized in the area of thought control techniques used by totalitarian regimes.
This book has regained prominence because of the Barack H, Obama regime, and the methods that were used to establish it. One can gain many useful insights into Obama's campaign strategy by reading this book.
Educational theories like postmodernism and constructivism play an important role in how learners understand reality through education. Postmodernism holds that meaning is not objectively reflected in reality but is constructed by human understanding and experience. Constructivism also views meaning as imposed on the world through human interaction rather than existing inherently. The main difference is that postmodernism focuses on power dynamics in human interactions, while constructivism focuses on how humans construct and interpret the actual world through deciding between theories. Both theories should be applied in the Cambodian education system to facilitate learners' thinking and application of knowledge to real life.
Schutz’s phenomenology of the social world (2011): IntroductionDr Tabea HIRZEL
Schutz's Phenomenology of the Social World outlines his theory of action, world of experiences, and social world. Action is a meaningful lived experience guided by intention and plan. The world of experiences consists of pre-predicative, intended, and objective meanings that form meaning contexts and schemes. The social world involves other-orientation through you/thou and they relationships that differ based on levels of actualization, concretization, proximity, and anonymity. Schutz conceptualizes the social world as a multidimensional space defined by these levels with the most personal interactions located closest to the self.
This document discusses using the concept of phronesis antenarrating to develop a more complete understanding of money and how it functions in society. Phronesis antenarrating is a type of storytelling and sensemaking developed by the author to provide insights in a holistic way. The author argues that current understandings of money and economics are incomplete and potentially damaging. Through phronesis antenarrating and drawing on their own research, the author aims to propose ideas for how to reform the monetary system and rules in a more rational way. The goal is to develop a saner framework for understanding money that could help address issues like financial crises and inequality in a preventative manner.
- The document proposes a new framework called "practicism" based on the author's notion of "meta-semeiotics" to address shortfalls in existing social sciences and practices.
- Meta-semeiotics views all things through interconnected "plurisigns" that can be assembled and disassembled through sensemaking and language. It provides a holistic perspective grounded in the true structure of the universe.
- Adopting this meta-semeiotic perspective could help solve many problems in society by replacing current "insane" and reductionist sensemaking with a more complete understanding based on principles like holoplurality. It could transform fields like economics, social sciences, and physics.
This document discusses the concept of social pedagogy from three perspectives or traditions: the Continental tradition, the American tradition, and the pedagogical tradition. The Continental tradition, based on the thinking of Paul Natorp, views social pedagogy as a means to guide individuals towards communal integration through education and developing their will. The American tradition emphasizes a more practical and individual/therapeutic approach focused on social treatment. The pedagogical tradition draws from thinkers like Dewey and views social pedagogy as a tool for socialization and passing on collective knowledge to serve society.
|Lost in the Labyrinth of Incarnations - Traveling without Moving: Dis-coveri...FauneRevol
This document discusses Merleau-Ponty's phenomenological approach to perception, which aims to understand phenomena in an unbiased way by detaching from preconceptions and habitual ways of understanding. It argues that in contemporary society, phenomena are increasingly obscured by layers of objectification and abstraction. Baudrillard's concept of hyperreality is introduced to explain how we may perceive phenomena according to objectified representations rather than directly. The essay aims to explore how intentionality and a return to lived experience, as advocated by Merleau-Ponty, may help rediscover or re-open our understanding of phenomena beyond objectifications.
This chapter discusses subjectivism as an alternative to objectivism for providing a theoretical foundation for information management. Subjectivism focuses on human sense-making and interpretation rather than objective truths. The chapter argues that subjectivism fails to address economic value, a key concern for organizations. It suggests combining objectivism and subjectivism into an integrated approach. Subjectivism is illustrated using practice-based social theories, which view social practices as transcending the divide between objectivism and subjectivism. However, differences between the two philosophies remain fundamental.
AUTHOR BIOGRAPHY
Joost Abraham Maurits Meerloo (March 14, 1903 â November 17, 1976) was a Dutch Doctor of Medicine and psychoanalyst.
Born as Abraham Maurits 'Bram' Meerloo in The Hague, Netherlands, he came to United States in 1946, was naturalized in 1950, and resumed Dutch citizenship in 1972. Dr. Meerloo was a practicing psychiatrist for over forty years. He did staff psychiatric work in Holland and worked as a general practitioner until 1942 under Nazi occupation, when he assumed the name Joost to fool the occupying forces and in 1942 fled to England (after barely eluding death at the hands of the Germans). He was chief of the Psychological Department of the Dutch Army-in-Exile in England.
After the war he served as High Commissioner for Welfare in Holland, and was an advisor to UNRRA and SHAEF. An American citizen since 1950, Dr. Meerloo was a member of the faculty at Columbia University and Associate Professor of Psychiatry at the New York School of Psychiatry. He was the author of many books, including Rape of the Mind, the classic work on brainwashing, Conversation and Communication, and Hidden Communion.
He was the son of Bernard and Anna (Benjamins) Meerloo. He married Louisa Betty Duits (a physical therapist), May 7, 1948.
Education: University of Leiden, M.D., 1927; University of Utrecht, Ph.D., 1932.
Meerloo specialized in the area of thought control techniques used by totalitarian regimes.
This book has regained prominence because of the Barack H, Obama regime, and the methods that were used to establish it. One can gain many useful insights into Obama's campaign strategy by reading this book.
Educational theories like postmodernism and constructivism play an important role in how learners understand reality through education. Postmodernism holds that meaning is not objectively reflected in reality but is constructed by human understanding and experience. Constructivism also views meaning as imposed on the world through human interaction rather than existing inherently. The main difference is that postmodernism focuses on power dynamics in human interactions, while constructivism focuses on how humans construct and interpret the actual world through deciding between theories. Both theories should be applied in the Cambodian education system to facilitate learners' thinking and application of knowledge to real life.
Schutz’s phenomenology of the social world (2011): IntroductionDr Tabea HIRZEL
Schutz's Phenomenology of the Social World outlines his theory of action, world of experiences, and social world. Action is a meaningful lived experience guided by intention and plan. The world of experiences consists of pre-predicative, intended, and objective meanings that form meaning contexts and schemes. The social world involves other-orientation through you/thou and they relationships that differ based on levels of actualization, concretization, proximity, and anonymity. Schutz conceptualizes the social world as a multidimensional space defined by these levels with the most personal interactions located closest to the self.
This version of the book is current as of: April 10, 2010. The current version of this book can be found at http://en.wikibooks.org/wiki/Introduction_to_Sociology
This document provides an overview of the African relational conception of person as correlated with self-consciousness. It discusses person as a triadic reality consisting of focal, horizontal, and vertical relations. Horizontally, person is directed towards other persons and things through I-Thou and I-It relations. Vertically, person transcends beyond the self. Person exists communally and realizes self through community participation. Ancestors play an important role in consciousness as guardians of traditions. Person also relates to the physical world and things through a shared vital force.
To What Use is Philosophy in an Age of Science and Technology? AJSSMTJournal
Philosophy as a discipline of studies and as a form of knowledge is facing a lot of challenges today, even in the university
systems and institutions where some have marginalized it or consigned it to the realm of general studies. The erstwhile
mother of the sciences does not seem to have the dignity among the sciences. Since respectability has today been reserved
to the sciences that appear to have more practical impart specifically the empirical sciences and technology. Thus, in this age
of manufacturing and industry, men are either cynical about any form of knowledge that is merely speculative and does not
talk of bread and butter issues or appear not to have any economic potency. No wonder, a book in French was titled “A Quoi
Bon La Philosophy” (To What Good Is Philosophy). The goal of this article is to respond to this modern cynicism and
interrogation on the utility of philosophy. It will be our contention that any knowledge and learning without the philosophical
ingredient suffers fundamental impoverishment. Furthermore, that the empirical sciences and technology require a discipline
like philosophy for their foundational legitimation
This document discusses how science and religion are cognitively different from each other, and more similar to other domains like theology and common sense explanations. It argues that from a cognitive perspective, comparisons of science and religion based on their epistemological or metaphysical merits are misguided. Religions represent the world in ways that only modestly violate intuitive assumptions, allowing many default inferences to apply. This makes religious representations cognitively easy to process and appealing. In contrast, science often represents counterintuitive concepts that are hard to learn and go against intuitions of agency.
Designed for 2nd year college students at ISEG school in Lyon, France, this course ( about 2 hours when delivered with examples) is a summary of major communication theories
We have presented a rationale for choice and values that retains the authenticity and integrity of an individual’s life. The advantage of this model is that it gives unity to a life as a whole without requiring submission to a more or less arbitrary external authority. To achieve this wholeness, we still require to relate our life to something transcendent, beyond or outside itself. But in this case it is related to something that is one’s very own—that is, to death.
The ontological model presented herein is firmly rooted in philosophical rigor yet fully compatible with postmodern sensibilities. However, it would be premature to conclude that we advocate nihilism or atheism. The purpose of the spiritual agnosticism of Being in the World is to create an experiential ontological platform free from theological complexities. Our phenomenological approach provides a new model for theism grounded in direct personal experience of the Supreme instead of authority. Succeeding Parts of Friend of the Heart will develop this model in detail.
Socrates used the metaphor of philosopher as midwife to describe his philosophical approach of helping others give birth to their true self through questioning dialogue. There are similarities between Socrates' view of philosophy and the practice of coaching. Specifically: 1) Both coaches and Socrates do not have knowledge about clients' specific situations, but can assist in their transformation. 2) Coaches and Socrates must undergo their own process of self-discovery to effectively help others. 3) Clients are "pregnant" with their true self, and coaches can help draw this out through open-ended questions. The midwife metaphor provides a model for how coaches can facilitate clients' self-guided discovery and birth of their best self
This master's thesis examines the relationship between witchcraft and development among the Giriama people of coastal Kenya. The author conducted fieldwork in Giriama villages, staying with a local host family. Through interviews and observations, the author gathered information about Giriama beliefs and practices related to witchcraft as well as their understanding of social, economic, and personal development. The thesis aims to challenge the common assumption that witchcraft is antithetical to development by demonstrating ways that witchcraft and development can coexist among the Giriama. Key concepts from the theorists Lucien Lévy-Bruhl and Mary Douglas are used to analyze how the Giriama worldview incorporates both witchcraft and responses to modernization.
This document provides an introduction to a manuscript that explores humanity's religious and philosophical quests for meaning. It discusses how humans pursue truth, beauty, and goodness through descriptive sciences, evaluative cultures, normative philosophies, and interpretive religions. The author presents a framework with phenomenology, axiology, epistemology, and theology situated within both immanent and transcendent frames. The introduction sets up how the manuscript will examine different approaches to interpreting reality while pursuing a growth in human authenticity.
David Hume and Friedrich Nietzsche both launched critiques of Christian values and ethics. While they disagreed on positive ethics, they shared a descriptive view of human agency. They rejected the idea of an autonomous rational will and argued that reason is subordinate to passions. Both were determinists who believed human behavior is causally determined rather than freely chosen. They differed in that Hume advocated an ethics based on compassion, while Nietzsche worried compassion could undermine human flourishing, especially for more talented individuals.
This article discusses different perspectives on resolving the dualism between discourse and material space in research on human-environment relations. It outlines four approaches: 1) Place-discourse can have material consequences, as words can literally affect physical landscapes. 2) Materiality preconditions and constrains discursive constructions by shaping the conditions under which talk becomes meaningful. 3) An "immaterial virtual dimension" of affective forces is always reshaping the material urban environment. 4) The best approach examines the entanglement of material geography, embodied practices, and language that together structure place-experiences over time. The article argues for moving beyond the dualism to an integrative approach analyzing these elements as a complex assemblage.
This document provides an overview of the key concepts and history of phenomenology. It discusses:
- Edmund Husserl originally developed phenomenology in the early 1900s to investigate structures of consciousness and essences.
- Phenomenology aims to describe phenomena as directly experienced before turning to analysis, theories or explanations.
- Major thinkers discussed include Husserl, Heidegger, the influence on Russian formalism, and criticisms from Terry Eagleton.
- Phenomenology influenced fields like sociology, literary theory, and examines concepts like the natural attitude vs phenomenological reduction.
Freud, Jung & the Hard Problem of Consciousnesscheriching
The document discusses Freud and Jung's work on the human "networking system" or mechanism of psychical continuity between individuals. It defines this system from objective and subjective perspectives. Freud and Jung described it as an inherited, hardwired structure in the newborn brain and a process of transmitting mental states between generations. They saw this system as the basis for social psychology and the development and progression of civilization.
This document discusses mystical and metaphysical claims and beliefs. It provides examples of mystical statements from figures like Ken Wilber and Dr. Bronner. It then examines some issues with mystical and metaphysical claims, such as the tendency to conflate what is good with what is real, and the potential for faulty logic. The document argues that embodiment, fallibility, and cognitive biases should encourage caution and reflection regarding absolute or foundational claims about reality that cannot be scientifically proven.
This document discusses the current economic crisis and issues with how the modern economic system is structured. It argues that the current system is not aligned with the true interconnected nature of the universe. It also criticizes mainstream economic theories, saying economists and governments do not fully understand the nature of economics. The author believes the economy can be better understood by viewing it as an engine that needs a sufficient fuel (money) supply to function, but that currently some entities absorb too much money, leaving not enough for others.
The document introduces Rockfon Polar ceiling tiles designed for bandraster profiles. It provides three key points:
1. The new Rockfon Polar tiles for bandraster profiles offer more design freedom and flexibility for interior spaces by allowing partition walls to be easily moved without impacting the ceiling.
2. The tiles are well-suited for corridors due to their long, wide formats that provide an elegant look.
3. Rockfon Polar tiles for bandraster profiles feature a smooth, attractive finish and complement other Rockfon products designed specifically for bandraster applications.
Draft book about my Phronesis meta-semeiotic body of understanding for every-thing. Thing to be replaced by living and non-living plurisigns. It will have to become basis /fundament for ALL of sciences and practises and all of sensemaking. Unifying theory and practises and enabling a whole new world of possibilities
This file explains the sole causes but also the sole great solutions for the economic crisis. What is needed, is MORE money. Which can be reached in SIMPLE ways by means of my innovation for our money systems, mentioned and explained in my draft book being uploaded at www.scribd.com/wberendsen. It is the lowest file uploaded there.
This file explains the sole causes but also the sole great solutions for the economic crisis. What is needed, is MORE money. Which can be reached in SIMPLE ways by means of my innovation for our money systems, mentioned and explained in my draft book being uploaded at www.scribd.com/wberendsen. It is the lowest file uploaded there.
The document discusses how personalization and dynamic content are becoming increasingly important on websites. It notes that 52% of marketers see content personalization as critical and 75% of consumers like it when brands personalize their content. However, personalization can create issues for search engine optimization as dynamic URLs and content are more difficult for search engines to index than static pages. The document provides tips for SEOs to help address these personalization and SEO challenges, such as using static URLs when possible and submitting accurate sitemaps.
An Introduction to Neuroscience for the Peacebuilder.pdfErin Taylor
This document provides an introduction to the book "Neuroscience for the Peacebuilder" by Mari Fitzduff. It discusses the author's interest in how neuroscience can help explain human behavior related to conflict and violence. The introduction describes the author's background working on conflict resolution in Northern Ireland and her realization that emotional experiences often changed people's minds more than rational arguments. It introduces concepts from fields like neuroscience, neurobiology, and political psychology that study the biological and genetic factors influencing human thought and behavior. The author aims to explore how understandings from these fields may help peacebuilders address the psychological forces that perpetuate conflicts, but notes the fields must be used carefully and not to justify discrimination.
PERPETUAL SELF CONFLICT: SELF AWARENESS AS A KEYMurray Hunter
PERPETUAL SELF CONFLICT: SELF AWARENESS AS A KEY
TO OUR ETHICAL DRIVE, PERSONAL MASTERY, AND
PERCEPTION OF ENTREPRENEURIAL OPPORTUNITIES
Contemporary Readings in Law and Social Justice, Vol. 3, No. 3, 2011, pp. 96-137
This version of the book is current as of: April 10, 2010. The current version of this book can be found at http://en.wikibooks.org/wiki/Introduction_to_Sociology
This document provides an overview of the African relational conception of person as correlated with self-consciousness. It discusses person as a triadic reality consisting of focal, horizontal, and vertical relations. Horizontally, person is directed towards other persons and things through I-Thou and I-It relations. Vertically, person transcends beyond the self. Person exists communally and realizes self through community participation. Ancestors play an important role in consciousness as guardians of traditions. Person also relates to the physical world and things through a shared vital force.
To What Use is Philosophy in an Age of Science and Technology? AJSSMTJournal
Philosophy as a discipline of studies and as a form of knowledge is facing a lot of challenges today, even in the university
systems and institutions where some have marginalized it or consigned it to the realm of general studies. The erstwhile
mother of the sciences does not seem to have the dignity among the sciences. Since respectability has today been reserved
to the sciences that appear to have more practical impart specifically the empirical sciences and technology. Thus, in this age
of manufacturing and industry, men are either cynical about any form of knowledge that is merely speculative and does not
talk of bread and butter issues or appear not to have any economic potency. No wonder, a book in French was titled “A Quoi
Bon La Philosophy” (To What Good Is Philosophy). The goal of this article is to respond to this modern cynicism and
interrogation on the utility of philosophy. It will be our contention that any knowledge and learning without the philosophical
ingredient suffers fundamental impoverishment. Furthermore, that the empirical sciences and technology require a discipline
like philosophy for their foundational legitimation
This document discusses how science and religion are cognitively different from each other, and more similar to other domains like theology and common sense explanations. It argues that from a cognitive perspective, comparisons of science and religion based on their epistemological or metaphysical merits are misguided. Religions represent the world in ways that only modestly violate intuitive assumptions, allowing many default inferences to apply. This makes religious representations cognitively easy to process and appealing. In contrast, science often represents counterintuitive concepts that are hard to learn and go against intuitions of agency.
Designed for 2nd year college students at ISEG school in Lyon, France, this course ( about 2 hours when delivered with examples) is a summary of major communication theories
We have presented a rationale for choice and values that retains the authenticity and integrity of an individual’s life. The advantage of this model is that it gives unity to a life as a whole without requiring submission to a more or less arbitrary external authority. To achieve this wholeness, we still require to relate our life to something transcendent, beyond or outside itself. But in this case it is related to something that is one’s very own—that is, to death.
The ontological model presented herein is firmly rooted in philosophical rigor yet fully compatible with postmodern sensibilities. However, it would be premature to conclude that we advocate nihilism or atheism. The purpose of the spiritual agnosticism of Being in the World is to create an experiential ontological platform free from theological complexities. Our phenomenological approach provides a new model for theism grounded in direct personal experience of the Supreme instead of authority. Succeeding Parts of Friend of the Heart will develop this model in detail.
Socrates used the metaphor of philosopher as midwife to describe his philosophical approach of helping others give birth to their true self through questioning dialogue. There are similarities between Socrates' view of philosophy and the practice of coaching. Specifically: 1) Both coaches and Socrates do not have knowledge about clients' specific situations, but can assist in their transformation. 2) Coaches and Socrates must undergo their own process of self-discovery to effectively help others. 3) Clients are "pregnant" with their true self, and coaches can help draw this out through open-ended questions. The midwife metaphor provides a model for how coaches can facilitate clients' self-guided discovery and birth of their best self
This master's thesis examines the relationship between witchcraft and development among the Giriama people of coastal Kenya. The author conducted fieldwork in Giriama villages, staying with a local host family. Through interviews and observations, the author gathered information about Giriama beliefs and practices related to witchcraft as well as their understanding of social, economic, and personal development. The thesis aims to challenge the common assumption that witchcraft is antithetical to development by demonstrating ways that witchcraft and development can coexist among the Giriama. Key concepts from the theorists Lucien Lévy-Bruhl and Mary Douglas are used to analyze how the Giriama worldview incorporates both witchcraft and responses to modernization.
This document provides an introduction to a manuscript that explores humanity's religious and philosophical quests for meaning. It discusses how humans pursue truth, beauty, and goodness through descriptive sciences, evaluative cultures, normative philosophies, and interpretive religions. The author presents a framework with phenomenology, axiology, epistemology, and theology situated within both immanent and transcendent frames. The introduction sets up how the manuscript will examine different approaches to interpreting reality while pursuing a growth in human authenticity.
David Hume and Friedrich Nietzsche both launched critiques of Christian values and ethics. While they disagreed on positive ethics, they shared a descriptive view of human agency. They rejected the idea of an autonomous rational will and argued that reason is subordinate to passions. Both were determinists who believed human behavior is causally determined rather than freely chosen. They differed in that Hume advocated an ethics based on compassion, while Nietzsche worried compassion could undermine human flourishing, especially for more talented individuals.
This article discusses different perspectives on resolving the dualism between discourse and material space in research on human-environment relations. It outlines four approaches: 1) Place-discourse can have material consequences, as words can literally affect physical landscapes. 2) Materiality preconditions and constrains discursive constructions by shaping the conditions under which talk becomes meaningful. 3) An "immaterial virtual dimension" of affective forces is always reshaping the material urban environment. 4) The best approach examines the entanglement of material geography, embodied practices, and language that together structure place-experiences over time. The article argues for moving beyond the dualism to an integrative approach analyzing these elements as a complex assemblage.
This document provides an overview of the key concepts and history of phenomenology. It discusses:
- Edmund Husserl originally developed phenomenology in the early 1900s to investigate structures of consciousness and essences.
- Phenomenology aims to describe phenomena as directly experienced before turning to analysis, theories or explanations.
- Major thinkers discussed include Husserl, Heidegger, the influence on Russian formalism, and criticisms from Terry Eagleton.
- Phenomenology influenced fields like sociology, literary theory, and examines concepts like the natural attitude vs phenomenological reduction.
Freud, Jung & the Hard Problem of Consciousnesscheriching
The document discusses Freud and Jung's work on the human "networking system" or mechanism of psychical continuity between individuals. It defines this system from objective and subjective perspectives. Freud and Jung described it as an inherited, hardwired structure in the newborn brain and a process of transmitting mental states between generations. They saw this system as the basis for social psychology and the development and progression of civilization.
This document discusses mystical and metaphysical claims and beliefs. It provides examples of mystical statements from figures like Ken Wilber and Dr. Bronner. It then examines some issues with mystical and metaphysical claims, such as the tendency to conflate what is good with what is real, and the potential for faulty logic. The document argues that embodiment, fallibility, and cognitive biases should encourage caution and reflection regarding absolute or foundational claims about reality that cannot be scientifically proven.
This document discusses the current economic crisis and issues with how the modern economic system is structured. It argues that the current system is not aligned with the true interconnected nature of the universe. It also criticizes mainstream economic theories, saying economists and governments do not fully understand the nature of economics. The author believes the economy can be better understood by viewing it as an engine that needs a sufficient fuel (money) supply to function, but that currently some entities absorb too much money, leaving not enough for others.
The document introduces Rockfon Polar ceiling tiles designed for bandraster profiles. It provides three key points:
1. The new Rockfon Polar tiles for bandraster profiles offer more design freedom and flexibility for interior spaces by allowing partition walls to be easily moved without impacting the ceiling.
2. The tiles are well-suited for corridors due to their long, wide formats that provide an elegant look.
3. Rockfon Polar tiles for bandraster profiles feature a smooth, attractive finish and complement other Rockfon products designed specifically for bandraster applications.
Draft book about my Phronesis meta-semeiotic body of understanding for every-thing. Thing to be replaced by living and non-living plurisigns. It will have to become basis /fundament for ALL of sciences and practises and all of sensemaking. Unifying theory and practises and enabling a whole new world of possibilities
This file explains the sole causes but also the sole great solutions for the economic crisis. What is needed, is MORE money. Which can be reached in SIMPLE ways by means of my innovation for our money systems, mentioned and explained in my draft book being uploaded at www.scribd.com/wberendsen. It is the lowest file uploaded there.
This file explains the sole causes but also the sole great solutions for the economic crisis. What is needed, is MORE money. Which can be reached in SIMPLE ways by means of my innovation for our money systems, mentioned and explained in my draft book being uploaded at www.scribd.com/wberendsen. It is the lowest file uploaded there.
The document discusses how personalization and dynamic content are becoming increasingly important on websites. It notes that 52% of marketers see content personalization as critical and 75% of consumers like it when brands personalize their content. However, personalization can create issues for search engine optimization as dynamic URLs and content are more difficult for search engines to index than static pages. The document provides tips for SEOs to help address these personalization and SEO challenges, such as using static URLs when possible and submitting accurate sitemaps.
An Introduction to Neuroscience for the Peacebuilder.pdfErin Taylor
This document provides an introduction to the book "Neuroscience for the Peacebuilder" by Mari Fitzduff. It discusses the author's interest in how neuroscience can help explain human behavior related to conflict and violence. The introduction describes the author's background working on conflict resolution in Northern Ireland and her realization that emotional experiences often changed people's minds more than rational arguments. It introduces concepts from fields like neuroscience, neurobiology, and political psychology that study the biological and genetic factors influencing human thought and behavior. The author aims to explore how understandings from these fields may help peacebuilders address the psychological forces that perpetuate conflicts, but notes the fields must be used carefully and not to justify discrimination.
PERPETUAL SELF CONFLICT: SELF AWARENESS AS A KEYMurray Hunter
PERPETUAL SELF CONFLICT: SELF AWARENESS AS A KEY
TO OUR ETHICAL DRIVE, PERSONAL MASTERY, AND
PERCEPTION OF ENTREPRENEURIAL OPPORTUNITIES
Contemporary Readings in Law and Social Justice, Vol. 3, No. 3, 2011, pp. 96-137
The document summarizes key points from a book about how the COVID-19 pandemic has highlighted the need for systemic and socially intelligent thinking. It discusses how we are all interconnected and interdependent, and how developing love and sensitivity for others through reciprocal relationships is important for addressing challenges. The pandemic exposed how ignoring connections can harm all parts of the system. Moving forward requires perceiving others' needs as our own and prioritizing mutually beneficial relationships over individual interests alone.
The mattering-map-a-new-model-for-21-century-psychologyjpdas54
1. The document describes the theoretical model of the "Mattering Map", which organizes principles of contextual feminist therapy in a way that honors the complexity of how people matter to each other.
2. It discusses how contextual theory provides a multidimensional understanding of human psychology that is not reductionist, and is related to social constructionism, quantum theory, and neuroscience. Boundaries between disciplines are artificial and human-defined.
3. The space between people is not empty but filled with their influence on each other. Western science needs to reunite with Eastern philosophy and practices like Buddhism, which provides a fully developed philosophy of the mind. Neuroscience shows how the brain detects patterns and we must work to "
This document discusses the importance of developing good relationships and the complex actions required to do so. It argues that maintaining stable relationships requires mutual understanding, respect, honesty, trust, listening to each other's opinions, expressing gratitude, and respecting privacy and personal boundaries. Developing meaningful relationships takes work from both people rather than following simple steps.
Mission Mystique and a Belief System Template Chapter IlonaThornburg83
Mission Mystique
and a Belief System
Template
Chapter
MANY SEE THE FIELD OF PUBLIC ADM INISTRA TION AS IN
DE c LINE. I do not share this view. At the same time, I have no interest in resur-
recting the field's traditions formed during th e Progressive Era, New Deal or
World War II. I do, however, contend that strong administrative agencies within
government are critical in our current times. Without them we could not con-
front the millennium's great problems such as a degrading environment, a fragile
global economy and outbreaks of radical religious fundamentalism around the
world. Although collaboration and networks are certainly needed to deal with
these problems, competent and dedicated government organizations are essential
as well. For purposes of lawful and democratic governance, these organizations
should lead the collaborations and form the nodes of the networks. In light of
this , the point is not to dwell on public administration's supposed decline , but to
consider how its highest possible potential can be reached.
I argue in this book that in addition to insisting that bureaucracies be honest,
lawful, efficient, responsible, ably led and adequately financed , we must take the
next step by going beyond correcting what is wrong to capitalizing on what is
right. My working assumption is that if we look at government agencies around
us that stand out as "best," we will find they consist of cohesive groups of women
and men who are "turned on" by so mething. But by what? Not their paychecks,
nor the latest reform gimmicks, but by the very work they are doing: stopping
child abuse, fighting forest fires , battling epidemics. Less dramatic activities have
consequences deep into the future too, such as building safe highways, helping
children learn and allowing the aged to live out their days in dignity. People
doing these things find their working lives important precisely because the work
they are doing is important. Public administration's highest level of attainment is
2 CHAPTER 1
reached when the energy generated by serious engagement in important public
tasks finds its way into all aspects of agency life. The question asked in this book
is , how do we conceive of and move toward that state?
THE IDEA AND STUDY OF MISSION MYSTIQUE
My answer is embodied in a notion called mission mystique. This is a quality of
public agencies that can serve as a reference point for promotion of animated and
reflective administration. It lays the basis for conscious development of strong
institutional belief systems for agencies that center on a compelling public mission.
In the mission mystique organization, employees labor not merely to imple-
ment laws faithfully or to run programs efficiently, as critical as these require-
ments are. The act of carrying out the mission itself kindles passion. Men and
women work hard and creatively because they want to make the most emphatic
mark possible on the communi ...
For this assignment, you will research and analyze a communication tDustiBuckner14
For this assignment, you will research and analyze a communication theory. Your paper should be at least 1200 words, use at least four authoritative sources of which at least two are peer-reviewed journal articles, be written in third person, take a scholarly tone, and reflect APA format and documentation rules. (Worth 25% of your final grade.)
Here are some reflection questions to get your started:
Why were you drawn to this theory? What captivated you to want to write about it?
What have you learned about the theory?
How do you relate to it? Have you seen it used in the media, such as in news coverage, speeches, political advertisements or commercials for products?
Is the theory still applicable today? Does it still have meaning? How is it reflected in the workplace? In the social setting?
What have the critics said about the theory?
Make sure to use in-text citations and end-of-text references in APA style.
Communication Theories
Cognitive Dissonance Theory
Cognitive Dissonance Theory argues that the experience of dissonance (or incompatible beliefs and actions) is aversive and people are highly motivated to avoid it. In their efforts to avoid feelings of dissonance, people will avoid hearing views that oppose their own, change their beliefs to match their actions, and seek reassurance after making a difficult decision.
Communication Accommodation Theory
This theoretical perspective examines the underlying motivations and consequences of what happens when two speakers shift their communication styles. Communication Accommodation theorists argue that during communication, people will try to accommodate or adjust their style of speaking to others. This is done in two ways: divergence and convergence. Groups with strong ethnic or racial pride often use divergence to highlight group identity. Convergence occurs when there is a strong need for social approval, frequently from powerless individuals.
Coordinated Management of Meaning
Theorists in Coordinated Management of Meaning believe that in conversation, people co-create meaning by attaining some coherence and coordination. Coherence occurs when stories are told, and coordination exists when stories are lived. CMM focuses on the relationship between an individual and his or her society. Through a hierarchical structure, individuals come to organize the meaning of literally hundreds of messages received throughout a day.
Cultivation Analysis
This theory argues that television (and other media) plays an extremely important role in how people view their world. According to Cultivation Analysis, in modern Culture most people get much of their information in a mediated fashion rather than through direct experience. Thus, mediated sources can shape people’s sense of reality. This is especially the case with regard to violence, according to the theory. Cultivation Analysis posits that heavy television viewing cultivates a sense of the world that is more violen ...
Beautiful Do Aliens Exist Persuasive Essay ~ Thatsnotus. (PDF) An Essay on Extraterrestrial Liberty. Alien Life Exists In Our World | Essay about life, Greatest mysteries .... Pin by Anastasia Matta on The World in 2020 | Space australia, Tumblr .... Extraterrestrial Life - Read a Free Essay Paper at Prime-Writing .... A Survey Of Student Attitudes To Alien Life Essay. The Search for Extraterrestrial Life: Essays on Science and Technology .... Extraterrestrials throughout history essay. Extraterrestrial life. Alien Essay Photo by kickbut622 | Photobucket. Extraterrestrial Life Essay | PDF. Extraterrestrial life: Searching for the right definition | ASU News. the Evidence for the Existence of Extraterrestrial Life.
1. Why is the relationship between Geertz and Weber, assuming thatSantosConleyha
1. Why is the relationship between Geertz and Weber, assuming that they have one?What does “semiotic” mean? What could Geertz have in mind when he says that culture is “semiotic”? How does Geertz's notion of culture differ from that given above?
2. Who was John Ryle and why is he remembered? What is the point of Geertz’s long example, adapted from the work of Gilbert Ryle, where he discusses “twitches, winks, fake-winks, parodies, [and] rehearsals of parodies” (pp. 6-7)? How would Ryle's description of a wink differ from that of Geertz? How might these twitches, winks, and so on be analyzed if we understand the study of culture as an “experimental science”? How does our analysis change if we believe that the study of culture is “interpretive”?
3. Read the passage from Geertz’s field journal (pp. 7-9) again slowly, paying attention to detail. Describe what happens in in three or four sentences. What might Geertz mean at the end of the passage when he notes “how extraordinarily ‘thick’” even such an “elemental” ethnographic description must be? What are the implications of this “thickness” for the study of communication?
- __ ., ______ r-- _________ _
() I ,--h:: v'c.l fr re ( t 2:: . l q -r:-~
il,c ~~-( ,t +zcti(.>j td: C.i"-111,c/{_~)~ ---
} -· · - f[t; L_· " t"-l '-I . ' f'")lA... ') \ C . ,)
Chapter I /Thick
Description: Toward an
Interpretive Theory of
Culture·
I
In her book, Philosophy in a New Key, Susanne Langer remarks that
certain ideas burst. upon the intellectual landscape with a tremendous
force. They resolve so many fundamental problems at once that they
seem also to promise that they will resolve all fundamental problems,
clarify all obscure issues. Everyone snaps them up as the open sesame
of some new positive science, the conceptual center-point around which
a comprehensive system of analysis can be built. The sudden vogue of
such a grande idee, crowding out almost everything else for a while, is
due, she says, "to the fact that all sensitive and active minds turn at
once to exploiting it. We try it in every connection, for every purpose,
experiment with possible stretches of its strict meaning, with generaliza-
tions and derivatives."
After we have become familiar with the new idea, however, after it
has become part Qf our general stock of theoretical concepts, our expec-
4 THE INTERPRETATION OF CUL TURES
tations are bro_ught more into balance with its actual uses, and its exces-
sive popularity is ended. A few zealots persist in the old key-to-the-uni-
verse view of it; but less driven thinkers settle down after a while to the
problems the idea has really generated. They try to apply it and extend
it where it applies and where it is capable of extension; and they desist
where it does not apply, or cannot be extended. It becomes, if it was, in
truth, a seminal idea in the first place, a permanent and enduring part
of our intellectual armory. But it no longer has the grandiose, ...
1. Why is the relationship between Geertz and Weber, assuming thatBenitoSumpter862
1. Why is the relationship between Geertz and Weber, assuming that they have one?What does “semiotic” mean? What could Geertz have in mind when he says that culture is “semiotic”? How does Geertz's notion of culture differ from that given above?
2. Who was John Ryle and why is he remembered? What is the point of Geertz’s long example, adapted from the work of Gilbert Ryle, where he discusses “twitches, winks, fake-winks, parodies, [and] rehearsals of parodies” (pp. 6-7)? How would Ryle's description of a wink differ from that of Geertz? How might these twitches, winks, and so on be analyzed if we understand the study of culture as an “experimental science”? How does our analysis change if we believe that the study of culture is “interpretive”?
3. Read the passage from Geertz’s field journal (pp. 7-9) again slowly, paying attention to detail. Describe what happens in in three or four sentences. What might Geertz mean at the end of the passage when he notes “how extraordinarily ‘thick’” even such an “elemental” ethnographic description must be? What are the implications of this “thickness” for the study of communication?
- __ ., ______ r-- _________ _
() I ,--h:: v'c.l fr re ( t 2:: . l q -r:-~
il,c ~~-( ,t +zcti(.>j td: C.i"-111,c/{_~)~ ---
} -· · - f[t; L_· " t"-l '-I . ' f'")lA... ') \ C . ,)
Chapter I /Thick
Description: Toward an
Interpretive Theory of
Culture·
I
In her book, Philosophy in a New Key, Susanne Langer remarks that
certain ideas burst. upon the intellectual landscape with a tremendous
force. They resolve so many fundamental problems at once that they
seem also to promise that they will resolve all fundamental problems,
clarify all obscure issues. Everyone snaps them up as the open sesame
of some new positive science, the conceptual center-point around which
a comprehensive system of analysis can be built. The sudden vogue of
such a grande idee, crowding out almost everything else for a while, is
due, she says, "to the fact that all sensitive and active minds turn at
once to exploiting it. We try it in every connection, for every purpose,
experiment with possible stretches of its strict meaning, with generaliza-
tions and derivatives."
After we have become familiar with the new idea, however, after it
has become part Qf our general stock of theoretical concepts, our expec-
4 THE INTERPRETATION OF CUL TURES
tations are bro_ught more into balance with its actual uses, and its exces-
sive popularity is ended. A few zealots persist in the old key-to-the-uni-
verse view of it; but less driven thinkers settle down after a while to the
problems the idea has really generated. They try to apply it and extend
it where it applies and where it is capable of extension; and they desist
where it does not apply, or cannot be extended. It becomes, if it was, in
truth, a seminal idea in the first place, a permanent and enduring part
of our intellectual armory. But it no longer has the grandiose, ...
Sociological Theories Essay
What is Sociology? Essays
Essay on Sociology and Life
Sociology as a Science Essay
Essay on Socialization
Essay about Sociology
Reflection In Sociology
Sociology In Sociology
Here are the questions from the passage:
1. What are the two main lessons we should learn from cultural relativism according to the author?
The two main lessons are:
1) Cultural relativism warns us that not all of our practices are based on some absolute rational standard, and some are merely conventional to our society.
2) Cultural relativism keeps an open mind and reminds us that our feelings are not necessarily perceptions of truth, but may be due to cultural conditioning. This helps broaden our minds.
2. How does the author say we can understand the appeal of cultural relativism despite its shortcomings?
The author says we can understand the appeal of cultural relativism despite its shortcomings
Implementing New Technologies And Innovative IdeasChristina Berger
This document proposes introducing a new idea about race to college students. It begins with an introduction stating that college often exposes students to new, radical ideas different from what they learned at home. The author provides a personal anecdote about how his father emphasized the importance of concepts like honor, family, education and class to people of their race. The proposal aims to get students to think critically about preconceived notions of race.
ESSAY ON IMPORTANCE OF COMMUNICATION SKILLS IN TODAY’S WORLD .... How to Improve Interpersonal Communication Skills Personal Essay on .... Persuasive Essay: Essay on communication skills. 011 Essay Example Largepreview Importance Of Communication ~ Thatsnotus. Promote effective communication individuals essays. Essay on Communication | Communication Essay for Students and Children ....
Does Boredom Lead to Trouble? Free Essay Example. An Insight Into Boredom, The Cause And The Cure For The State Of Mind .... Research paper: Does boredom lead to trouble essay. Does Boredom Lead To Trouble by Benjamin Magana. PPT - Does boredom lead to trouble? PowerPoint Presentation, free .... Essay - Our Boredom, Ourselves - NYTimes | Psychological Concepts .... Does boredom lead to trouble in teens by Cassidy Mitchell. Does Boredom Lead to Trouble? by Carlie Savage. Argumentative essay outline.docx - Name: Rufeda M. Ali Topic: Boredom .... Pls check any grammatical error also suggest a good ending and few .... Does boredom lead to trouble? by marisol gonzalez. Can boredom lead to trouble essay.
Exopolitics and Integral Theory - Giorgio Piacenza Cabrera (Exopaedia.org)Exopolitics Hungary
This document discusses combining Exopolitics and Integral Theory to understand extraterrestrial thinking. Exopolitics explores political aspects of extraterrestrial contact, while Integral Theory provides a comprehensive framework. The author believes these approaches can synergistically reinforce each other to help communicate with ETs and restructure society. Transdimensional ETs may use concepts beyond our classical understanding, so integrating Exopolitics and Integral Theory could help decipher meanings during contact and develop viable consciousness levels for political interaction.
To Kill a Mockingbird by Harper Lee: Interpretive Essay Sample Free .... To Kill A Mockingbird Essay Telegraph. To Kill a Mockingbird Essay English Advanced - Year 11 HSC Thinkswap. To kill a mockingbird essay. An essay on to kill a mockingbird - College Homework Help and Online .... To Kill a Mockingbird Analysis of Power and Responsibility English .... To Kill a Mockingbird Charts. To kill a mockingbird characterization. Characterization of Jem the .... To Kill A Mockingbird Literary Analysis PDF. To Kill A Mockingbird essay about innocence To Kill A Mockingbird .... Essay on To Kill a Mockingbird: Writing Guide for Every Student .... To Kill a Mockingbird Analysis Essay by Samantha Fletcher TpT. To Kill a Mockingbird. To Kill A Mockingbird: A Literary Analysis Essay Example - PHDessay.com. Literary essay for to kill a mockingbird. Literary Analysis Essay To Kill a Mockingbird and Dry September TpT. To Kill a Mockingbird Critical Essay - GCSE English - Marked by .... To Kill A Mockingbird Essay English Academic - Grade 10 OSSD .... to kill a mockingbird essay. Themes Of Prejudice In To Kill A Mockingbird Essay. To kill a mockingbird - Analysis - To Kill A Mockingbird Analytical .... Topic sentence for to kill a mockingbird. 91 To Kill a Mockingbird .... The help and to kill a mockingbird essay. To Kill a Mockingbird Essay. Essays on to kill a mockingbird symbolism in 2021 Essay, Essay .... To Kill A Mockingbird Essay Topics. Descriptive Essay: To kill a mockingbird essay. To Kill A MockingBird Essay English Academic - Grade 10 OSSD .... To Kill a Mockingbird literary essay.doc. To kill a mockingbird analysis essay. To Kill a Mockingbird Essay .... To Kill A Mockingbird Essay Literature - Year 11 WACE Thinkswap. the help and to kill a mockingbird essay. To kill a mockingbird analytical essay. To Kill a Mockingbird .... To Kill a Mockingbird Essay Year 12 HSC - English Advanced Thinkswap To Kill A Mockingbird Analysis Essay To Kill A Mockingbird Analysis Essay
Guide To Writing An Analytical Essay.pdfJessica Ward
6+ Analytical Essay Examples, Samples | Examples - How to Write a .... A Useful Guide On How To Write Analytical Essay - StatAnalytica. How to Write an Analytical Essay: A Complete Guide & Examples .... How to Write an Analytical Essay | Full Guide by HandmadeWriting. Learn How to Write an Analytical Essay With This Easy Guide. Write Esse: Analytical essay structure. How to Write an Analytical Essay: Outline, Steps, and Writing Tips. Analytical Essay Writing. College essay: Analytical thesis statement template. Sample Analytical Essay Outline - Templates & Examples. Analytical Essay Writing Tips For College Students - Blog BuyEssayClub.com. Analytical Essay: 5 Essential Tips for Writing the Best Paper .... How to Write an Analytical Essay: 15 Steps (with Pictures). How To Write A Analytical Essay. How To Write Analytical Essays With Ease? Essay Writing Help. How to Write an Analysis Paper: Analytical Essay Example + Writing Guide. How To Write An Analytical Essay: Tips | DoMyEssay Blog (2023). Complete Analytical Essay Writing Guide | Topics & Tips | Essay writing .... How to write an analytical essay?. Analytical Essay Writing - Guide, Topics and Examples. Gre analytical writing issue essay examples. Write my analytical essay - How To Write An Analytical Essay And Score .... How to Develop an Analytical Essay by Neena Thomas - Issuu.
The document discusses Rawls' constraints of publicity and universality for theories of justice. It argues that while Rawls' constraints of publicity and universality are reasonable given his assumptions, his theory does not fully satisfy the universality constraint. The paper considers two objections to the constraints - the first disputes publicity as unreasonable, while the second disputes Rawls' ability to satisfy universality though not the reasonableness of the constraint itself.
1. Title of the paper : Towards a reenchanted society through storytelling and phronesis
antenarrating
Name of the author : Wilfred Berendsen, the Netherlands
Affiliation : Wilvon Organization & Developments
Adress : Drs.W.T.M. Berendsen
Middachtenstraat 53
7131 GE Lichtenvoorde
The Netherlands
Phone of author : 0031 6 53 91 83 80
E-mail address : info@wilvon.com
2. ABSTRACT
Storytelling and narrating can be a very efficient and great vessel for changes in our society.
One of the experts in storytelling in management being David Boje, developed the notion of
antenarrating. A great new notion that is still developing further. A specific type and
application of antenarrating being Phronesis antenarrating. Phronesis antenarrating is
developed and initiated by Wilfred Berendsen, the Netherlands. In this discourse, the insights
and fundaments of Phronesis antenarrating are further explained and applied to one of the
core issues of current society. Being the issue of enrichment of plurisigns, of occurrences and
individuals and organizations in our society and universes. In this paper, some methodologies
and ideas are being developed to destroy some of the insanities of dreams and nightmares in
current social sciences and practises, thereby increasing the possibilities for freedom and
enrichment for society as a whole. A very fundamental core of this discourse being the notions
and understandings of holoplurality and transitive values.
REQUESTED TRACK
S9 - Dreams, nightmares and freedom C. Breda (F), D. Faifua (Austr.), R. Ocler (F)
3. TOWARDS A REENCHANTED SOCIETY THROUGH STORYTELLING AND PHRONESIS
ANTENARRATING
Dreams, nightmares and freedom are all notions quite strongly connected with the notions of
enchantment, disenchantment and re-enchantment. But, of course, this notions have to be
understood and applied in proper ways. To me, understandings is about Phronesis. Phronesis
being practical wisdoms. During the last couple of years I spend a lot of time developing more
understandings of this notion and sorting out this notion and a lot more. The major parts of my
understandings having been incorporated into a very sophisticated but seemingly simple body
of understanding called practisism or practicism. This body of understanding is where theory
and practise meet and differences between the two disappear. At least, they should.
This antenarrative discourse is going to present my ideas and understandings regarding
enchantment, disenchantment and re-enchantment. As a reenchanting kind of person being
strongly interested in storytelling and having developed the idea and contents of Phronesis
Antenarrating, I will also couple this understandings with what I consider to be the best
approaches to reenchant our storytelling society.
For this discourse, I have chosen to concentrate on a phronitical approach based on empirical
experiences and largely grounded on a methodological approach. This approach may SEEM
scientific and neutral and, what seems to be, without “warmth”. But, the issue there is that a lot
of phenomena SEEM to be x or y, or dreams or nightmares, or disenchanting or
reenchanting, while actually they are NOT. And, the only way to understand this, is to base
understandings and fundamental methodologies and approaches on the right kinds of
sensemaking. Which is why I keep this discourse of mine seemingly neutral and scientific.
Hoping that other people can and will apply this into specific cases, grounding their
understandings of enchantment on the core issues being mentioned here.
Reenchantment of our society is actually basically a fight against reductionisms and a strive to
break out of this reductionism in methodologies and social practises. Reductionism being a
major problem throughout all of our society, mostly because of wrong underlying structures of
about all of (social) sciences. It may seem weird to have this perspective of reenchantment
being all about fights against reductionisms, but in the end somehow most of them or all of
them are. Reductionisms of love, reductionisms in communications and/or reductionisms in
understandings. This last issue, reductionisms in sensemaking and understandings, are what
I am mostly interested in and concentgrating on. This reductionisms mainly result from the
insane fundaments of rationalist and/or dualist ways of thinkings and quantitative approaches
to management and practical issues. I myself try to reanchant our society by means of my
own understanding of sensemaking and phronesis , being a much better fundament and
actually the sole real sane one for our societies at large. I try to communicate parts of this
understandings in this paper, but as it is all based on very fresh and new understandings
being different from mainstream social sciences and understandings, it might take a while for
individuals and society at large to really understand what this is all about.
Before talking further about disenchantment, reenchantment and enchantement, it is of
4. course needed to get deeper understandings about what this notions involve. But, more
importantly, it is important to understand the causes of disenchantment and ways to
overcome. And, of course, to understand that there are many differences in causes and ways
of disenchantment. Following this, the best possible options for reenchantment are to be
thought about and to try upon.
When I was first introduced to the issue of disenchantment and enchantment, I understood
the high relevance of this issues. But, at the same time, I understood that a lot of issues and
understandings where and are connected to this notions and social phenomena. The core
issue that causes (perceptions of) disenchantement in our societies is the issue of
reductionism and a false underlying structure of all of our social sciences. Which is actually
the understanding I got already some years back, and I offer the sole right and great solution
for it by offering the understanding of the sole true underlying structure of our universes. I
named it holoplurality, which is a definition I developed following the sole true right
understandings. In the next decades this understanding has to be incorporated in all of the
social sciences, together with about all the other understandings I have been developing and
am still working on for my new philosophy called practisism or practisism. Phronesis
antenarrating, pluriflection, phronesis rhetoric and foremost the sole true structure of our
universes called holoplurality are all part of my phronesis notion of practisism/practicism.
Practicism is where the differences between theory and practise disappear, simply or mostly
because of the fact that it is based on the sole right sole true structure of our universes, which
I called holoplurality. I mention this all since it is all very relevant for re-enchantment. Actually,
I have been working on phronesis during the last couple of years and incorporated it into a
great unifying theory and practise for all of the social sciences and practises. This resulted in
major understandings of sensemaking, sensemaking involving all of the senses and therefore
more than sole mindmaking. Mindmaking, the processes in our minds, are however also to be
based on my great understandings of holoplurality. As opposed to the insane illogics of insane
fundamental logics.
5. The greatest understandings to be acquired, are that a lot of social problems in our current
societies are caused by insane understandings. These problems can be solved a lot by
understanding which parts of our societies are insane, based on reductionist and/or insane
sensemaking and/or activities. When this is being understood, those who understand have
the obligation to strive and fight for changes, for solving problems in our society at large. As
Nietzsche wrote :
“THE REAL PHILOSOPHERS, HOWEVER, ARE COMMANDERS AND LAW-GIVERS;
they say: ‘Thus SHALL it be!’ They determine first the Whither and the Why of
mankind, and thereby set aside the previous labour of all philosophical workers,
and all subjugators of the past—they grasp at the future with a creative hand, and
whatever is and was, becomes for them thereby a means, an instrument, and a
hammer. Their ‘knowing’ is CREATING, their creating is a law-giving, their will to
truth is—WILL TO POWER. (Nietzsche, BGE)
When I say fight, it not immediately means violence. One can also fight with words, or fight by
dancing together plurisigns. Actually, disenchantment to me is about enrichtment. And the
only way to enrich is by means of dancing together what I call plurisigns in most optimal ways.
And, this is requiring a solid great fundament and guiding principle, being sane sensemaking
based on the right understandings and applications of the sole true underlying structure of our
universes. Sensemaking involving all of our senses, and therefore also feelings as I also
consider feelings and whatever results from sensemaking as parts of sensemaking and the
sensemaking process as a whole.
Re-enchantment can be initiated by leaders having the understandings to change our society,
but it will be much better to give individuals the means to re-enchant our society as a whole.
By giving them the tools to understand and tools to change. Tools for understanding are the
right sound methodologies as opposed to insane methodologies, as the sane true
methodologies and sane sensemaking will lead to greater understandings and therefore to
less reductionist societies. The means or tools to change are communicational ones. It is true
that at first discourse will maybe not have that much of an impact, but if discourses are being
listened to and great sensemaking results from it, signs start growing from this discourses.
Storytelling and foremost antenarratives are vessels for change, and phronesis rhetoric and
phronesis antenarrating offer more detailed capabilities for doing so. Re-enchantment of our
society is not only the duty of leaders, but foremost also a duty of all citizens understanding.
Storytelling and communications, both diminishing in our organizations, need to find their way
back into organizations. Organizing is about a lot more than just profitability and following the
insane illogics of rationality. Organizations are at current highly underestimating both the
relevance and the importance of storytelling and enchantment of organizational processes,
both for their own organization(s) and society at large. Storytelling and (ante)narrating have to
be encouraged and supported in every organization. This requires the encouragement and
support of discussions but also informal talks in organizations.
So apart from reenchanting leaders, reenchanting tools are most probably a great solution for
reenchanting our societies at large. Phronesis antenarrating leads to a lot of better
understandings, if only because of the fact that phronesis antenarrating is based on the sole
great true sensemaking technique called pluriflection. Which is my explanation of my own
understandings of sane sensemaking. Based on pluriform thinking , as opposed to what
6. Peirce calls diagrammatic thinking. Charles Sanders Peirce, founder of semiotics and
pragmatism, thought that all of our thoughts are diagrammatic. This assumption from him was
probably based on his other argument that logic should be based on mathematics. This is an
assumption still being quite widespread in about all fields of mainstream philosophy and social
sciences. But, this fact of diagrammatic thinking and logic based on mathematics is both
insane and wrong for philosophy and about all of social sciences at large. As, like I say, really
all social sciences and practises should be according to the sole true structure of our
universes which I have called holoplurality. What Peirce did call diagrammatic thinking is, in a
slightly different form, indeed a part of sane sensemaking. But, it is only a part of it. And, it
simply HAS to be supplemented by other aspects and processes of sensemaking. If not, it will
indeed lead to reductionist understandings. Like, indeed, a lot of understandings being
misunderstandings of current times. I will write more about this in near future, hopefully.
Re-enchantment requires a supportive organization, and foremost another way of dealing with
prospective sensemaking and prospective acts. Re-enchantment is closely connected to
social judgements , another very complex issue I am planning to write about in the next couple
of years. But for now, it is important to mention that for real true enchantment to happen,
parties judging (like normal citizens but also police and state officials and organizations) have
to accept enrichtment activities maybe far beyond the levels of acceptance of current times.
Prospective sensemaking and resulting acts requires a much higher acceptance of justice and
governments for this kind of actions meant to enrich or change our society as a whole. As
some prospective acts just require to go beyond laws and social rules, and even to act against
some laws sometimes. Justice but also society at large should accept COURAGEOUSNESS
and GOOD intentions in other ways, based on sane sensemakings and the understandings
that sometimes people just HAVE to cross certain social laws for the sake of society as a
whole.
Re-enchanting our society requires a more sane society, and this requires going beyond
dualistic, reductionist understandings of current mainstream social sciences and practises.
Phronetic antenarrating is meant to offer such a support by introducing a methodology for
sane sensemaking. Acts in our society should be based more on this sane sensemaking, as
opposed to being based on insane misunderstandings because of insane reasoning. This will
sometimes requires a complete other way of social judgements, both in society and in justice.
The great relevance and importance of re-enchantement tools, like antenarrating and
storytelling, are to firstly improve understandings and awareness. Awarenesses about both
the contents of issues to re-enchant or disenchant, but also awareness about the duties of
individuals to re-enchant, disenchant and support other individuals and our societies at large.
Then also re-enchantment and dis-enchantment tools should support the actual re-
enchantment and dis-enchantment of individuals and our societies at large.
A lot of activities on the internet can be judged based on their values for and purposes of
enrichment. When talking about enrichtment, of course we can talk about dreams and
nightmares. But, in the end this are just two of many possibilities. In the end it is more about
7. feelings and experiences if people are involved. And, of course there are blends of feelings
and experiences. With machines or other non-living plurisigns, we can not speak about blends
of feelings and experiences. Or dreams or nightmares or whatever. But still it is an
enrichtment if this kind of plurisigns exist or become into existences. On the internet, there are
a lot of extreme communications and “feelings” expressed. I myself think part of them are put
to the extremes as part of prospective sensemaking, just to encourage a much more modest
but desirable end result. But also I think a lot of developments on the internet can and maybe
should be considered as being illustrative for how society is developing and what ways it might
go to. Understanding the issues there might be a good way of having an influence on this, and
by that on the ways we enrich our society. To me choice, also the choices offered on the
internet and even the most extreme and violent ones, are potentially enriching our society at
large. But, only if choices are being grounded on sane sensemaking but also on human
values and virtues. This incorporates sane sensemaking.
8. Enchantment has to be guided by the proper sensemaking tools. And it should be based on
Phronesis, practical wisdoms. To me enchantment and disenchantment processes need a
proper guiding frame, which should be the frame of entelechy based on phronesis. This might
lead to the insights that enchanting certain parts of our social realities might seem to be great
and excellent at first sight, while actually it is not. As it is, of course, not always wise and
good to enchant. For instance enchantment practises leading to more relationships will be
detrimental for the environments. But, because of the complexity and interrelations of social
practises, the real advantages and disadvantages are often difficult to understand and predict.
Reenchantement is also strongly connected with the right understandings and arguments.
Reaching the right most phronitical understandings first will then pave the ways for the right
arguments. This arguments, sensegivings, being much more according to and fitting with our
realities and needs.
One of the arguments both for re-enchantment but also to re-enchant, is the argument that in
many organizations individuals are treated more and more as being machines. Machine-like
management methods are used, and people are sometimes treated as machines. Also in
many cases it seems like managers even forget about the people and importance of
storytelling and acts of great employees in their organizations. There is an overemphasis on
quantity as opposed to quality at current times, and profitability for the companies is strived for
while forgetting about the profitability’s for the employees.
The main error being made there being the fact that this employees are also customers and
therefore sources for profit and income for the companies. By constantly trying to cut down
employee costs, the companies meanwhile just also destroy potential customer incomes. But
also, besides this, treating employees as machines leads at least to a) more damage to the
employees both physically and mentally and b) a serous loss of potential wisdoms and
improvements of work procedures and overall performances of organizations.
This developments in organizations have to be counterbalanced by right re-enchantment
activities based on the right understandings. Being that employees are NOT machines and
never will be, but foremost the understandings that individuals and their sane sense makings
should be key for any organization and organizational processes. Individuals, not only
customers but also employees, have to be central and main. Not machines and profitability.
Tools and means, means and tools.
Enchantment is basically about freedom and appreciating the sense of self and self
actualization of individuals in organizations and our societies at large. Although we can offer
tools to individuals to re-enchant and also offer them insights to do so, it is in many cases
unreasonable to expect individuals to re-enchant themselves. Because of many issues in their
environments.
In organizational settings, it is often not appreciated if people try to disenchant. I understand
many aspects of it, as I can reflect upon the organizations I am participating in. In one of them,
not only I but also other participants are quite open in communications and also disenchanting
a lot. But, the more important issues for disenchantment are either discouraged or neglected.
9. This discouragement and neglecting has many sides, but in it’s essences it is about a clash of
perspectives and understandings. This clash being both the source of a lot of disenchantment
and also the maintainer of it. Like I remarked before, we need to appreciate the freedom, the
sense of self and self actualization of individuals and this is what re-enchantment is about. But
the problem is that our society is filled with structures and thoughts resulting from reductionist
and/or dualist ways of thinking. This ways of thinking and doing are not according to the real
true underlying structures of our universes and the natural ways an individual develops. Each
individual in our society needs freedom to develop as an individual, and basically both our
governments but also inferior and bad social sciences and practises are not only restricting
this but also discouraging this self actualizations.
Many of the existences in our society consists of both nightmares and dreams. A lot of
nightmares being caused by organizational laws and procedures being reductionist. And not
understood and used in proper ways. Preventing both individuals in our society and society at
large to flourish and grow in more excellent and great ways.
Basically disenchantment is both perception and reality. Both dream and nightmare. The
dream being that our thoughts and understandings have actually become more and more
enchanted and enriched because of more plural and therefore more entelychistic
understandings. The nightmare being that our realities, and foremost representamens and
procedures in our realities have become more and more uniformist and reductionist. Or
maybe less, but the greater developments in our thoughts and understandings have resulted
in some ever bigger gap and clash between dreams and nightmares. Another nightmare
being the issue of the changing nature of our surroundings. Individuals in our society have
acted as ants in nature, with the essential difference that ants and other animals mostly act
based on sane underlying logics. Humans do not. Our society has become more and more
rushed, we seem to run through life without taking enough notices of many values of life
surrounding us. Changes occur at ever increasing speeds, while being based on wrong
fundamentals and understandings. This insanities and wrong nature of life clash with our
dreams.
But, this rush through life also has other unwanted side-effects. Like the fact that social
contacts seem to be less and less. The growth of the internet actually also has had and still
has a negative effect on this. Social contacts seem to occur more and more through the
internet, which is partly enriching but partly disenchanting. Enrichment it is, because through
the internet it is possible to meet and get and keep in touch with much more people, and also
internationally crossing borders and distances. But, it is also disenchanting for social life.
Contacts through the internet are, like we all know, not only different from but also mostly
much less intensive than contacts in “real” life being our society as a whole. And, expecially
feelings can and will never be expressed through the internet or other digital communicational
means like SMS messaging. The internet is, by that, in general disenchanting for feelings and
love. Although of course there are exceptions also there.
Our realities currently consists of plural blends of dreams and nightmares, and most of them
are caused by some rather insane perspectives and understandings being absorbed in our
10. mainstream philosophies, social sciences and therefore also practises. This insanities lead to
misunderstandings and miscommunications in our daily life and routines, but also to clashes
between more insane and less insane understandings and realities. Dreams and nightmares.
The devil/evil and lazarus/the good. But even Lazarus can clash with sane realities, if Lazarus
is supplemented by badness, the Devil, reductionisms.
I initiated/developed the idea of semisophy and semiphronesis errors and mistakes in another
discourse I am writing. This semisophy and semiphronesis errors and mistakes resulting from
semeiotics and signs, insanities and problems resulting from limits in our languages and
communications because of the features and quite reductionist nature of our language and
signs. That is the semi- part of semisophy and semiphronesis. The other part of the notions
being the difference in perspectives, the one being sane, the other one being insane.
Our society is overall potentially MORE enrichedthan in previous times, in many respects.
But, like I say in several ways in this discourse, at the same time there are just too many
nightmares. Most of them still being the lasting realities of previous times, while others have
been created only since relatively recently because of insanities of our mainstream
philosophies and social sciences and practises. To enable real true re-enchantment and
enrichment of our individual life and therefore society at large, we need to solve the
nightmares in our society. The only way to do so is through phronesis and a sound
understanding of the sole true structure of our universes and sane sensemaking. Sane
sensemaking is the sole right and true key to enrichment of our society. Storytelling and
antenarrating being the sole true and great vessels for change, once the understandings grow
through sound sensemaking. Understandings have to be communicated, and government and
society at large have to encourage this kind of communications as much as possible. Even if
those having the understandings need to cross certain borders or values or even “ laws” to set
things right. A more liberate stance for failures and mistakes, but foremost a more sound and
great way of evaluating and valuating the acts of other individuals in needed there. More
freedom of thought, more freedom of acts. And the understanding that laws and procedures
like we have them in far too numerous and profound ways in our society at large, are NOT
laws but actually just possibilities. Which have to be altered and lived according to specific
(personal) circumstances and values. Freedom, sense of self and self-actualisation should be
valuated more, just like putting more emphasis and valuation towards individuals and sane
sensemaking based on right perspectives of life as such. Life being more than rationalist,
reductionist points of view and understandings.
11. Semisophy errors and mistakes result from the combination of theoretical wisdoms grounded
on the wrong perspective and underlying structures with the above discussed limits of
language and signs. While semiphronesis errors and mistakes result from the combination of
practical wisdoms grounded on sole true structure and nature of our universes, combined with
the limits of language and signs.
Semisophy errors and mistakes have to be and can be solved and prevented as much as
possible, while semiphronesis errors and mistakes are, to certain extends, not resolvable.
Communications and especially written discourses (physical language signs) are reductionist
in their essences. The words I have been writing for this discourse on disenchantment and re-
enchantment have been largely fed by phronesis backgrounds and understandings, but still I
am of course unable to express my plural thoughts and understandings on a piece of paper
through physical signs being reductionist and therefore limiting my and anyones possibilities to
communicate each and every understanding to the fullest or in most optimal ways. The main
argument here however is that some sensemakings are phronitical, and some are sophical
based on Sophia. And Sophia, grounded on mainstream philosophy and social sciences, is
just very reductionist and therefore damaging for our societies at large. The only way to
understand and see the differences there, is by phronitical methodologies and sensemakings.
This phronitical methodologies and sensemakings are needed to re-enchant our society at
large. Individuals are the ones who can enrich our society at large, just as individuals are the
ones who are actually disenchanting our societies more and more. The reason of nightmares
causing a less richer and less qualitative society as the one we are living in right now being
the large impact of overall semisophical ways of thinking. The reasons of this semisophical
thinking resulting in nightmares being at least
1) The wrong underlying structures and natures of mainstream (western) philosophy and
social sciences, therefore practises
2) The fact that most of thinking is, by its very nature, based on what I would call
grammatical thinking. Which is thinking based on representamens and uniform notions,
instead of at least trying to think beyond those notions. Phronitical thinking needs and
encourages this step of beyondness, basically including the shooting apart from
uniform notions while reflecting on it. With a special type of reflection called
pluriflection. Then giving it maybe a whole different understanding, being an
understanding much more according to realities. By that, also the error mentioned at 1)
can be counterbalanced and maybe even solved to the fullest.
12. A beautiful mind is a joy forever, for all of us. But this beautiful mind is more than just
intelligence. A beautiful mind is a mind with the most entelychistic, phronitical sensemaking.
Senses being even more than just the commonly accepted senses in mainstream
knowledge/understandings. Our sensemaking system involves a very broad system, going
even beyond individual persons. It is about sense of self in a very broad universe. And the
understandings about sane sensemakings and the role of humanism in our society at large.
Although our thoughts and even sensemakings have become more and more re-enchanted
and enriched, which is also reflected in a lot of current writings, this enrichment is not reflected
to the fullest in our societies at large. Mainly because a lot of writings are just considered as
writings, and not as great proposals for humankind. But, more dramatically, individuals in our
societies simply seem not to be capable anymore to distinguish between great and less great
quality. In our organizations, we have all become kind of rational machines, acting according
to the insanities of mainstream social sciences and practises. To break this spell, we need
Lazarus to guide our sensemakings and acts more. Quality has to be re-introduced in our
society at large, as at the moment there is a huge misfit there. And a lot of people actually
longer for MORE quality in our societies, instead of the bad, evil forces straying us ever farther
away from a beautiful, great society.
Quality has to be introduced to our societies again, and the only way of doing so is by sound
great communications. Storytelling being the vessel for change there. By means of
storytelling, our societies can be re-enchanted and current situations can be changed. Our
organizations at large need control instead of only planning and linearly following or strictly
following this planning.
Whether you disenchant or reenchant, is not an easy thing to say. In many cases, if people
being individuals reenchant certain parts of reality, they at the same time disenchant other
parts of it. Also, while re-enchanting persons they will mostly be disenchanted at same time.
Apart from the understandings that in many cases the re-enchanter might do their utmost to
re-enchant, while actually both the person(s) concerned and society at large will neither want
nor profit from this intentions and/or actions. Real enrichment is in the end about
understanding the notion and nature of holoplurality, and following this understanding to fit
plurisigns together in most optimal ways according to the nature and structure of holoplurality.
Disenchantment and re-enchantment are, what I would call, contextual notions.. The notion
contextual actually being about the extends of and nature of fit of plurisigns with other
plurisigns. This fit of plurisigns is however relative and conditional, as a reductionist fit or
even a non-reductionist one might not be the most optimal or most required fit.
Disenchantment and reenchantment are NOT uncontextually good or bad Meaning that even
something being called enchantment can actually be disenchantment, and something being
called disenchantment can actually be about enchantment. Also, processes in life can change
balances there. Which is why, also here, it is much more important to have a sane
sensemaking and understanding and acting from there all the times, as opposed to focussing
too much on the firstnesses of notions.
13. But, there is more to say about the conditionality of disenchantment, enchantment and re-
enchantment. As also there, there are many differences between levels and nature of
conditionalities. When talking and reflecting about this, it’s actually about the more detailed
and potentially more sophisticated and understandings of our language. By going beyond the
singular and dualistic understandings of language, extending the understandings into the
semiotical field (semiotics being more detailed than the la langue of Saussure) as such, and
applying the understandings of the sole true fundamental underlying structure of our
universes.
So, for instance we have the rather unconditionally notion of killing or kicking somebody. This
act always stays the same regardless of contexts, as the question whether someone has
actually really truly killed or kicked somebody is largely determined by the internal quali of the
notion. Then, for instance, we have the conditional notion of love, or the unconditional notion
of it. For instance, I can and do unconditionally love my birds of prey, family and life in general.
But, this same love and devotion to it can become very conditionally when acting in specific
cases. Because then, love just like the –chantment notions, becomes more plural and
different. Loving my birds of prey might actually mean not giving them something to eat for
some days, love of life might in ultimate cases mean kicking or even shooting certain persons.
14. While talking about love, I think in the end deeper understandings about love of life and family
and our fellow citizens is very much related to more understandings about re-enchantment of
individuals. Re-enchantment should be about humanity and love. Conditionally humanity and
love, not unconditional ones
There is a lot of potential to enrich our society at large, both in individual potentialities and
understandings like being expressed in some of the greater discourses of mankind. There are
a lot of wisdoms in some of the historical and present writings, but still most of them are just
treated as stories instead of antenarratives and antenarrative bits that can largely enrich the
quality of our society at large. When understanding the potentials of this stories as
antenarratives, or rather understanding it ARE antenarratives as such and also even destined
to be, those capable to understand not only CAN but even SHOULD act or at least strive to
act based upon the better understandings. AND THUS SHALL IT BE
Our realities are filled with pandemoniums, altars of the devil, places of uproar and chaos.
This pandemoniums and pandemonium bits and pieces are mostly accepted because of the
lacks of understandings about how to solve them. But actually, most of them, most of our
nightmare pandemoniums CAN be solved. Disenchantment of our society happened because
of reductionist fundaments and understandings of our society at large, changing dreams into
nightmares. Paradises into pandemoniums. By means of SANE sensemaking and resulting
understandings, a lot of this pandemoniums and pandemonium bits can be transformed into
dreams again. A healthy sane pluralism, rather than current mainstream pseudoscientific and
pseudosane social sciences and practises, is needed for enriching or society at large.
15. Apart from this understandings, it IS however true that enrichment of our society can only
occur through individuals in our society. As I have tried to explain and argument above, a
whole different perspective and understanding is needed for doing so. It should be realised
that about everything in our society is based on the wrong fundaments, and this fundaments
need to be changed based on sane sensemaking. While communication should be
understood to be limiting this understandings, either because of the nature of communication
and/or the limits in our languages. Semiotics, but more importantly my own understandings of
semiotics (based on a more sane perspective than Peircean semiotics is generally perceived
at) are offering a much more detailed level of understanding there. Incorporating this
understandings into antenarrating and narrating, together with more detailed and entelychistic
understandings of sensemaking in general, pave the ways for enriching our social sciences
and practises throughout the whole of our society.
As far as dreams and nightmares are concerned, we need to understand that something not
only is mostly a blend of both dream and nightmare, but also that this blend differs for different
persons. And that the perspectives and understandings of several persons can influence the
blends of other persons in our society at large. The insanities being spread all over into our
societies causing a lot of unwanted outcomes there.
For instance, my dreams of loving a particular person can result into a nightmare, just
because of the simple fact of specific other persons perceiving this great phenomenon of love
as being a nightmare. Therefore even changing it into a nightmare even before real actual
love can happen. Our society at large can and will largely profit from a sound sane
methodology improving understandings, thereby changing perceived nightmares into dreams
or just having the perceptions disappear at all.
Quality and enrichment of our societies require the right intentions and perspectives. This
perspective should place humans central, as opposed to machines or procedures. This
however does NOT necessarily mean that for instance in organizational settings we should
incorporate feelings and as much humanizing aspects as much as possible. Because in the
end we are dealing with a competitive world, and also enrichment in our organizations might
and mostly will result into loss of quality in our private life and growth. The fact of us dealing in
a competitive worlds should and can actually be changed, thereby allowing a potentially huge
enrichment of and growth of quality in our society at large.
On conditional and unconditional (semisophy notion based on dualist, reductionist
perspective), or contextual and uncontextual (semiphronesis notion based on a more sane
perspective), the following can be said to improve understandings. Semisophy enrichment
based on mainstream understandings differs from semiphronesis enrichment based on
practicism phronesis understandings. Limited, dualist and/or mainstream understandings of
perfection and differences as being solely or purely enrichment are at least partly insane,
therefore leading to insane understandings. Singular langue notions by nature incorporate
more plural understandings, but there is a huge difference in both outcomes and sanity
whether this understandings are based on sane or insane sensemaking and communicational
understandings and means. For instance perfection and differences are often unconditionally
16. considered as being good and enriching our society at large, while actually they are
contextually by nature.
An example of this contextuality of this single notion (while actually most perceived
unconditional notions are contextual ones) is the aims of perfection and change in
organizations. Change often incorporating differences being considered based on very
narrow, limited semisophy understandings. Also mainly because of the fact that till now there
are no great semiphronesis antenarratives based on greater understandings. Anyways, this
changes and also the fact of striving for perfection are generally considered as being good.
While overall, they actually in many respects are insane and leading to a lot of serious
mailfunctions and damages in society at large. People being less healthy can not cope with
the system anymore, while those who do may and will have a lot of problems connected with
the strive for semisophy “ perfection” .
In the end, enchantment to me is closely connected with (strive for) quality. And perfection.
But, like I said, perfection is contextual. But, I think in the end a lot of perfection IS
uncontextually and unconditionally perfect and qualitative. What is needed to get to this stage,
is to remove the insanities of philosophy and social sciences out of philosophy, social
sciences and our universes at large. As much as possible.
So, for instance, if we have a machine running in a factory. It is generally considered of more
quality if the machine runs smoothly and cycle times are diminished. When the process of
running machine is broken for whatever reasons, it is generally considered to be bad. Mostly
because of reductionist understandings, being almost equal to misunderstandings of both “
object” and “ surroundings/context” .
|Before moving on to further pluriflections on this machine case, I would like to mention here
that in the great universal and fundamental philosophy of practicism, the notion of “
surrounding/context” should not exist anymore. Since this notion itself is a reductionist, dualist
notion. In practicism, there is the understanding that each plurisign CAN be dependent on
other plurisigns in it’s surrounding. This network of plurisigns and their dependencies is what
matters, and understandings about it grow by means of sound pluriflection and phronesis
antenarrating.
The reductionist understandings about the machine do not take into regards both specific
individual requirements of the workers themselves, but also they rely on reductionist and
incomplete understandings of the role and nature of money. On this role and nature of money
I am currently in the process of writing another discourse, which is of course very interesting
and important to take notice of. But, for here I want to stress the important understanding that
money is a tool and an end, but that also here balance is important. Meaning that an almost
sole emphasis on the end, like in current times, is both undesirable and even damaging to
society at large. For money, it is much more important to stress and emphasize the tool part.
Money can help society and individuals to grow, and that is actually the way money should be
used and work. Money has to become much more supportive, and reaching this will at first
require a much more supportive role of governments. Based on a much better understanding
17. of both money as such and the money game(s) we can play and SHOULD play based on it.
As opposed to the reductionist and insane games we play at current times.
In current situations it is actually not that bad if a machine does not run for a while for
whatever reasons. It will mean workers to get paid a bit more, which is good for economy at
large. Besides that, it will give same workers a bit time to relax and having a break. Which is
also not bad, as the insanities of competiveness have lead a lot of companies to have their
tempo and rhitm to be controlled by machines instead of human beings. Meaning that lots of
persons in companies just have to run a higher tempo and rhythm than they would like to or
even at the very limits of what they are capable off, simply because machines are the ruling
ones and humans have to become one with the machines instead of other ways round.
While, of course, becoming one and centrality for organizations should be the people. NOT
the machines. I would welcome the days when finally the great situation will be mainstream
that machines actually CAN sense the moods and possibilities of human beings and act
accordingly. Or when workers will mostly be allowed within a company to just shut of their
machines or putting them in slower gears (??) either themselves or having this done by
operators of same machines.
Quality and enchantment for human beings is about humanism. This requires SANE
sensemaking, and having the sensemaking processes from human beings and between and
beyond individuals as central point of importance. I already stated somewhere else my strong
conviction that organizations should be managed as being sensemaking organizations, and
the more I understand the more I agree with this essential understanding. But, I am not talking
about mainstream understandings of sensemaking there, but about sensemaking as
understood in my body of understanding called practisism or practicism.
I told some friend a while back that if I would have to lecture strategy, I would ask students to
write about their strategy or strategies of or for love. Just such a broad assignment, nothing
more and nothing less. Then students would have to decide what love would be about, for
who and where etcetera. Then analyzing and writing about their strategies. The reason why I
said this about strategy of love is because love and faith and other virtues (human
qualities/values) incorporate feelings and sensemaking beyond what I call pure mindmaking.
Phronesis antenarrating is also aimed towards that, a more complete sensemaking involving
ALL of the senses, and even anything interesting and valuable beyond if possible.
When talking about enrichtment ( a to me more general and worthwhile definition for
enchantment), it is always very important of course to also think about the strategy or
implementation. And important issue there being a good sense of which parties will listen and
what arguments will serve this important groups of people or individuals best. Phronesis
rhetoric, being rhetoric fitting the relevant plurisigns to the best, should be based and follow
sane sensemaking processes. And that is actually where the start of this discourse (phronesis
antenarrating, sane sensemaking) meets “ practise” . But actually, it already does right from
the start and is a constant guide for our society.
18. Our organizations, but also individuals among each other, quite constantly give
counter…messages to each other. In current organizations, it is for instance common practise
that managers DO encourage employers to be pro-active and critical. And to get into
discussions if something bothers them or if they think their work can be improved. But, at the
same time when these same employers do so, they are either not listened to or nothing can or
will be done with the same worthwhile and important feedbacks. Also, while this
encouragements of storytelling ARE there socially, the main structures of organizations
reflected in organizational writings and procedures are communicating just the opposites.
Organizational charts being hierarchical in their setups, or at least communicating this, can
and will discourage employees to speak with other professionals and managers in their
companies.
When still being at University in Rotterdam, I was teached that each communication has a
content and a relational aspect. This is however, again, based on reductionist and dualist
understandings. As, of course, there is much more than only that. Really everything in our
society is consisting of blends of content and relational aspects, and both of them are just
characteristics or actually just plurisigns of other plurisigns. And, limiting the scope to
individual plurisigns without taking into regards the several connections with other ones, does
like always limit understandings.
One perfect example, again, of dreams and nightmares and blends of them (or better, just
blends of feeling plurisigns) is my own passion of falconry. In falconry, the falconer creates
and maintains a very special bond and relationship with another living creature. This
relationship is really very special and unique. But, while creating this relationship and even to
be actually capable and allowed to do so, the falconer has to bridge a lot of problems and
difficulties. In the Netherlands, we need a falconry license to be allowed to hunt with birds of
prey. To be able to do so, we must first learn a lot by fulfilling some apprenticeships with other
experienced falconers. This is, of course, very good. As also for being able to fly a bird of prey
and building the relationships, A LOT of knowledge and foremost understandings are needed.
Then finally, after getting the license, the “real” falconry can start. This actually sounds like the
road to take to get something really worthwhile and great born out of intellectual and academic
understandings into society at large. Many obstacles to take and a lot of work to be done
beforehand.
Anyways, in falconry itself, we also face a lot of dreams and nighmares to become or even to
be free. The freedom of flying falcons requires the mentioned obstacles and work to be done
and completed successfully beforehand, and even if we have this “freedom”, we still need to
face and cope with a lot of problems to be solved. Solving them however enriches us as a
person and also enriches the arts of falconry at large. Individual falconry but also collective
falconry strives and grows through aspects of nightmares.
Freedom but also about everything in our society at large consist of blends of feeling
plurisigns. And the nature of this blends and combinations can and will change over time.
Goodness often contains badness, and other blends of positively and negatively perceived
feeling plurisigns. And while a certain compound of feelings is perceived as a nightmare by
one person or group of persons, it can be perceived as a dream by another person or group of
19. individuals.
In Nietzsches words :
‘HOW COULD anything originate out of its opposite? For example, truth out of error? or
the Will to Truth out of the will to deception? or the generous deed out of selfishness? or
the pure sun-bright vision of the wise man out of covetousness? Such genesis is
impossible; whoever dreams of it is a fool, nay, worse than a fool; things of the highest
value must have a different origin, an origin of THEIR own—in this transitory, seductive,
illusory, paltry world, in this turmoil of delusion and cupidity, they cannot have their source.
But rather in the lap of Being, in the intransitory, in the concealed God, in the ‘Thing-in-
itself— THERE must be their source, and nowhere else!’—This mode of reasoning
discloses the typical prejudice by which metaphysicians of all times can be recognized,
this mode of valuation is at the back of all their logical procedure; through this ‘belief’ of
theirs, they exert themselves for their ‘knowledge,’ for something that is in the end
solemnly christened ‘the Truth.’
In the end,. Enrichtment is about phronetic combination and optimization of the linkages
between several plurisigns. Social plurisigns, just like physical ones, have to have certain
characteristics to enable a smooth and positive combination. In current society, a lot of social
plurisigns can not be combined in positive ways because of insanities of mainstream
fundaments. Leading to reductionist inbox thinking and perceived insanities becoming real
because of the perceptions. Enrichtment of our society requires breaking out of reductionism
and linearities and to fully appreciate and understand the nature and huge possibilities of the
sole true structure. The great discourse by Nietzsche called “Beyond good and evil” can serve
as a great guide for understandings there. This discourse being about a lot more than solely
good and evil, just like a lot of other great discourses. Most great discourses are pluralist by
nature, and incorporating a lot more than the title of the discourse would imply or uncover to
the outsider.
REFERENCES
Boje, D.M. (2008), Storytelling organizations.
Boje, D. M. (2001a). Narrative methods for organizational and communication research.
London: Sage.
Boje, D. M. (2001c, September). Flight of antenarrative in phenomenal complexity theory,
Tamara, storytelling organization theory. Paper presented at the Conference on
Complexity and Consciousness at Huize Molenaar, Utrecht, Netherlands.
Boje, D.M. (2010, forthcoming). Storytelling and antenarrative in organizations. Routledge,
Taylor and Francis Group.
Berendsen, W.T.M (forthcoming). A phronesis antenarrative. Towards new ecosocial
systems through the logic of vagueness”. A draft of this forthcoming publication is to be
20. downloaded here http://wilvon.com/download_center/index.php?phronesis_complex1.pdf
Berendsen, W.T.M., Antenarrating our economy, to be downloaded here
http://wilvon.com/download_center/index.php?Antenarrating_economy1.pdf
Berendsen, W.T.M, Holoplurality, to be downloaded here
http://wilvon.com/download_center/index.php?Holoplurality1.pdf
Berendsen, W.T.M, A phronesis antenarrative about the understanding of money and usage
of money in more phronetic ways, to be downloaded here
http://wilvon.com/download_center/index.php?TheMoneyGame1.pdf
Nietzsche (1886), Beyond good and evil
Nietzsche (1887), On the genealogy of morals