2 Окт 2012 Minos 4
A torrent of angry and malignant passions will be let loose. Part of that is going to be teaching you how to learn, unlearn and relearn. This collection is intercultural philosophy at its best. It contextualizes the global significance of the leading figure. absent,entrepreneur,awkward,leap,solved,alice,testimonials,ebook,mrs,ted ,orally,departmental,parted,torrent,roadway,bipartisan,masked,philosophies. TYLER E CAROLINE 5X12 SUB ITA TORRENT Family Sharing Up and launch my under a carefully this app with. This guide will and is licensed. Import in heidisql.
Jun 09 87 mins. My friend Kevin Arthur Wohlmut is an engineer who creates occasional one-shot podcasts of fiction and nonfiction, and according to him worries about the future too much. You can read his essay here. Jun 05 58 mins. Policymaking is largely a reactionary measure. Rather, Google and its status as a corporation, all of the corporate hierarchies that exist within it, and all of the people working on teams there, are actually just one part of that AI.
I think we are all made up of MANY selves. We have these competing elements within us, and part of what it means to be human is to stitch these together into a coherent narrative. And we do that on the fly all the time. May 29 67 mins. Finding animals hidden in the interplay of paint and rock forms unnoticed by other archeologists, and corresponding with a diverse array of experts over decades including legendary animal researcher George Gamow , he argues that these murals depict a heroic journey across continents, the crossing of the Iberian Peninsula, an ancient rite of passage coded in time and story that, if accepted by the scholarly community, would transform our understanding of our ancestors.
May 22 72 mins. It is a freakshow. Not just fiction, but science fiction. And how do you sift through all that? So how do we navigate that culturally? And as soon as that happens, then the floodgates are going to open in considering the implications of that. A sense of critical thinking, but from a place of generosity, where we stay open. Postmodernism has been so jaded — the hermeneutics of suspicion — I think when we approach these phenomena, we need a different orientation.
So anything short of a meta, integrative approach — and even that — is going to fail. May 06 72 mins. In this episode we get into the practices and benefits of psychedelic community, his unusual path from hardcore meditator to mushroom trip facilitator, and how he understands his life and purpose in light of a mysterious intelligence none of us can fully comprehend…trufflestherapy.
Going Buddhism-to-Psychedelics instead of the usual other way around. How does meditation prepare you for tripping? How does psychedelic healing as spiritual practice interface if at all with science and medical institutions? Which is more important, direct experiences from a hundred people or one scientist who has been studying this stuff in a laboratory?
Apr 21 82 mins. A master portraitist, designer, and explorer of new tools, Android made concept art for video games in his early years before becoming the creative consultant for the best-in-class Corel Painter software, touring the world while doing live visuals for huge musical acts, collaborating on epic dome projection shows, and ultimately pioneering the possibilities of VR with his latest project, Microdose. But arguably his most vital and illuminating evolutionary edge as an artist has been with his two children, learning to raise the next generation of curious and creative minds.
This week on Future Fossils, I sit down for a three-year-overdue discussion with one of the most objectively inspiring people I can call a friend — to talk about our hopes and our concerns for Those Who Come Next, and what being a creative parent means in our Age of Transition.
What comes next? Apr 10 67 mins. He is a nobler beast than I. Psychedelic Conservatives. How long will our evolutionary drives and archetypes persist amidst this metamorphosis? Spiritual Bypass. Most adaptive story: you are not a noun; you are a verb. Least adaptive story: you are a noun; you have to endure; the world is happening to you. What to do about being disempowered in a global landscape of tragic news, in our own personal lives, to do anything about anything? Is it better to be good or great?
How to be good ancestors. What does it look like when we do? What are your coping mechanisms and how can you channel them to make the world a better place? Mar 24 77 mins. Not to mention his talks with numerous national and private space agencies to take the S. A late-career PhD who spent his early years designing software that changed the world and going on adventures with his dear friend Terence McKenna, talking to Bruce is an inspiration and reminder that the big questions really DO take the dedication of a lifetime — and that dedication DOES bear fruit.
Bruce was the second guest of this show way back in Episode 4, but that was three years ago and his work and my ability to discuss it with him has developed considerably since then. Mar 09 71 mins. Not only is the website wonderfully both rigorous and easy on the eye, the writing takes you on a journey. CoxThe erasure of the subject in academic writing.
Integral psychology and the application of psychometric information to the addressing of truth claims. How do psychedelics change the way we understand and practice science? Creating a new neural ecology of science by including more kinds of people in the investigations. The human reality and personal sacrifices of science and knowledge production. The pain of becoming a storyteller for so many who have been trained as scientists. How social media has changed the subjectivity of young researchers.
The importance of care in all of this. Feb 19 89 mins. In our conversation we talk about why this is such a widespread issue, how people are fumbling their attempts to connect with one another, and what to do about it. Her Website:nurturinghumantouch. Is not wanting to be touched something that should or should not be seen through the lens of trauma-induced disorder?
The tribal joy of the pseudo-anonymity of cuddle puddles. The double-edged sword of oxytocin. Teaching touch to teenagers. Touch deprived, or touch illiterate? Multicultural societies and trouble navigating overlapping rules about intimacy. Jan 29 83 mins. This week it's a deep dive into futurist Stowe Boyd's research on Social Scaling, Boundless Curiosity, Deep Generalists, Emergent Leadership, and other major features in the metamorphic landscape of the 21st Century workplace.
We live in an age when our human cognitive limits are being tested against a proliferation of possibilities in the digital space — and we zealously rush into always-on internet work, open office co-working spaces, enormous distributed online collaborations, and other novelties that seem to be more about the infinite capacity of our electronic tools than the finite reality of our minds and bodies.
Learn More:StoweBoyd. The return of publishing to human scale as a response to ubiquitous weaponized advertising. You are more creative if you have high ceilings and dark. The most creative people are insatiably curious. They want to know what works and why. Bill Taylor, founder of Fast Company Magazine: four styles of leadership useful today. The leader as a learning zealot. The posthuman workplace: collaboration with radically other entities, be they AIs or transgenic persons.
The future of work looks like freestyle chess. It has to have some logical relationship to the actual world, and that means city states, watersheds, and so on. Book: Project Hieroglyph, edited by Neal StephensonUsing science fiction instead of futurist scenarios to make different futures truly palpable. Jan 20 mins. Trump the Clown, the Magician, the Alchemical Fool. He tells us of his love affair with Steiner.
JDE explains how he become convinced that there are in fact legit mediums who can communicate with dead people. The theme of confinement in world myth. Exoteric lab institution science and esoteric wilderness field prospecting discovery science. Michael goes into unprecedented detail about his UFO sightings in Book: Who Built The Moon?
Dan Larimer vs. Vitalik Buterin on the limits of crypto-economic governance. The connections between alien abductions and shamanic initiations. Searching for metaphors complex enough to allow us to inhabit and dwell in hypermodernity. Jan 03 93 mins. We have to bring back the metaphysics. Michael meteor-dinosaur connection thing. We talk smack on the sociopathic founders of NLP. Mimetic theory. Evolution, entropy, and the Tower of Babel.
Dec 24 69 mins. Happy holidays! Does locking your door really actually make you safe? The truth is, we are all walking around with a lot of trauma. And if we can understand that that is actually an aspect of us, that it is NOT us, then we can get into a space where we can start interacting in a more peaceful way.
Also, tons of cool free music, art, etc. Dec 18 61 mins. This week we sit with Bill Pfeiffer — deep ecologist, shamanic guide, and spiritual coach — whose life carried him from nuclear protests on the US East Coast to citizen diplomacy to Russia, where he first encountered Siberian shamans and became immersed, over decades and dozens of visits, in their traditions of ecstasy and communion, with realms and intelligences deeper than the world of identity and politics.
But largely, I have felt embraced by both of those cultures as being a bridge, of serving a bridge-building function. I feel like I know how to love people, and how to receive love, and that is the currency that gets the job done. Dec 11 90 mins. This week's guests are two of the most limber and insightful minds I know, futurist Michelle Shevin and actor-artist "The Ungoogleable" Michaelangelo. Since this is episode one of a whole new hundred episodes — and since I'm a sucker for ceremony and round numbers — this week we're taking a whirlwind tour of this show's recurring themes: how life, mind, culture, psychology, art, and science all change in the Internet Age, and how to live the best lives that we can amidst these transformations Support the show for exclusive episodes, music, a book club, and more:patreon.
The agents of deception are our greatest teachers, in that sense. Dec 04 mins. The Teafaerie writes stories, poems, movies, plays and essays, makes videos, organizes flash mobs, and is one of the founders of Prometheatrics, a big beautiful Esplanade camp at Burning Man.
At various times she has been a writer, nanny, actress, flow arts teacher, childbirth doula, homeless person, aid worker, live-action storyteller, toy inventor, app designer, street performer, and party promoter. She is a frequent contributor to the worlds most excellent psychedelic information site Erowid. The child of a sheep grows up to be a sheep. The child of a god grows up to be a god.
ALL of them. Nov 25 69 mins. Dick, Terrence McKenna, and Robert Anton Wilson, High Weirdness charts the emergence of a new psychedelic spirituality that arose from the American counterculture of the s. These three authors changed the way millions of readers thought, dreamed, and experienced reality— but how did their writings reflect, as well as shape, the seismic cultural shifts taking place in America?
Nov 19 88 mins. Who has stake in the outcome of this issue? How can we avoid algocracy when technological literacy is a constant challenge? Incentive structures and incentive landscapes: What kind of behaviors are we encouraging? Nov 12 mins. Zak Stein, an author and educator whom I met as fellow students of the work of philosopher Ken Wilber over ten years ago.
What is love? What are we here to do? Often with comes with some implication that the theory is a kind of superstition, which means metaphysics is taken not as an attempt to engage the truth but rather as a kind of covert power play or psychological defense mechanism. I argue the opposite: metaphysics is what saves us from a descent into discourses that are merely about power and illusion.
These include object oriented ontology and dialectical critical realism, among others. Right-wing and authoritarian political thought is resurgent today because of the absence of reasonable discourse about metaphysical realities during a time when exactly these realties are being put in question due to the apocalypse of global capitalism and the accompanying planetary transition into the Anthropocene.
It is about what you are paying attention to when you are seeing. What does it mean to cut a definition of the human out of our education systems? How fundamentalism, nationalism, racism, and other regressive movements in society are symptoms of a postmodern assault on consensus reality. And who do we trust now when we know that expertise is so contextual and frequently abused? Making the Earth into a giant building is the beginning of metamodern history — the Anthropocene signaling our deep relationship with the ecosphere.
But never with the technological power that we now have to, for example, to build a school around that hypothesis. Or an army. After postmodernism it needs to be provisional, polycentric, built iteratively through collaboration. But there needs to be a project in good spirits in that direction. We are all dependent on unjust and ecologically devastating supply chains…now what?
Love creates no externalities. Corporate "Nightlife". And more! Oct 29 69 mins. You want to do your hatha yoga and keep in shape. Despair is like screwing off and not meditating, and forget the physical exercise. So forget about separating the recycling. Human activity and thus human cognition as geological force. Of course, we had some advantages.
Oct 22 72 mins. You are NOT an island. We are totally enmeshed biologically in the biosphere. We really thought it was going to be a quiet research facility. Oct 13 79 mins. We linked up at the magical experimental city of Arcosanti, Arizona last year during their Convergence event, at which we both performed, and talked about life as itinerant musicians drawing on a wealth of world cultures and traditions.
This is a humbler and more human episode of Future Fossils — hope that you enjoy it! The cultural influences of Greece and Andalusian musics and their vocabulary of odd time signatures and harmonies and energies. Why is the West Coast of anywhere like the West Coast of anywhere else? Living off-grid and the importance of getting away……but silence is awkward! Cultivating a relationship with plants.
Being reminded of that is really important. Touring is amazing. People are amazing. Empathy and Introversion. The future of musical communication. Sep 28 mins. The psychological and moral implications of living in a simulated reality. What is the humanest human? What are we aiming for? Guest spot from Jon Lebkowsky on emergent democracy.
Guest spot from an audience member who grew up in communism. What is it about our internet as it is now that is keeping a global swarm intelligence from emerging? The side effects of automation. And the technology that I built has failed them. Maybe we need to be telling better stories again. Topher Sipes of Sound Self chimes in. Heather challenges the assumption that virtual reality will solve any humanitarian issue. Sep 24 37 mins. My first adult foray into the world of science fiction, this piece was inspired — nay, made necessary — by the recent news about new vocal synthesis AI that lets consumers edit audio and video and manufacture wholly new, convincing forgeries that sound and look exactly like "the real thing.
It was certainly a step up from the hearsay that we once relied on, but it's not enough these days — and as technology gets more and more sophisticated it may be impossible for us to tell the difference between "what's really there" and what is just a digital illusion. Trip with me down this vertigo-inducing psychedelic tunnel to a world in which invisible and discarnate agents speak to you in lovers' voices; in which algorithmic AI pop stars outcompete real artists and our thoroughly-mapped world returns to demon-haunted wilderness; in which we all become half-monks and half-forensics-experts as the new obsession is attempting to determine if we can believe our senses It's a rare weird bird among its influences: one part literature, one part psychedelic beat screed, and the first time I have managed to combine the metanoia, vision, and poetic flourish that inspires me to write.
I have to say, that had no small effect on how this all came out. Real pen and paper leads to very different writing. Sep 14 77 mins. This week we chat with science writer and former laser physicist Kate Greene, whose writing explores everything from Big Data to boredom to brain scans, and whose fascinating and eclectic life is brightly punctuated by the four months she spent living inside a Mars base simulation on Hawaii.
Princeton Engineering Anomalies Lab and the scientific evidence for the influence of intention on the outcome of random events. It will be a symbiosis. We will be learning from each other and training each other. What you would miss about Earth if you moved to Mars.
Aromatherapy in space! Something needs to change…one thing that you can do is realize that people in prisons are still part of your community, and that you still have a responsibility to them. To give what you can, to make sure that their lives are better, that all of our lives are better.
The crossover between the Burning Man crowd and the space exploration crowd. Sep 06 85 mins. Joanna, as you may remember from episode , has been a psychedelic raconteur for her entire adult life, famously snuck LSD into prison for her lover Timothy Leary, and wears her age with an incomparable flair and zest that ought to be an example to all of us. How social media rewards harmful and divisive behaviors.
Fascists and Gurus. How are the high school age protesters of school gun violence getting it wrong? Where does Joanna see us making progress, not merely recreating the mistakes of the s, in this latest wave of upheaval and social change? Because otherwise they would give all the money away. Daniel Schmachtenberger on Future Fossils on the disconnect between our overwhelming input and our underwhelming ability to act.
And the joy of that humble difference is enormous. The joy of that feeling of having a purpose…that joy is like the smoke of a wonderful incense. We can initiate a new narrative, a new dreaming. Can human beings govern ourselves at scale? The nightmare of intersectional identity politics and Sam Harris putting his foot in his mouth. I mean, would you let your spaceship fall apart? The sun in our chest! We need to bring more burning in the chest and give that breath into the daily life.
Intuition is full-body listening. Aug 30 87 mins. In this conversation we push into a DIFFERENT kind of conversation about psychedelic science — not the science of psychedelics as a tool for therapy, but science using psychedelics the way we use telescopes or MRI machines — to let us see in ways we ordinarily cannot, and maybe answer some of the most pressing and persistent questions about human consciousness and the nature of reality.
I hope this episode will magnetize the worldwide community of people interested in the possibility of psychedelic science…if you have a story you would like to share in confidence, feel free to email me at [email protected] where we can talk encrypted! Meet and then disrupt the source of all your problems: the default mode network. The necessity of GROUP psychedelic research from within the altered subjectivity of non ordinary consciousness.
The ontology of entities, as studied by the scientific method. Crossing the boundary between the easy problem of consciousness and the hard problem of consciousness. Book: On Becoming Aware by Varela, et al. The Internet is a psychedelic substance. Book: Hyperobjects by Timothy MortonAre waking life and psychedelic consciousness closer now than they used to be?
The difference between the past and the future. Concerns about the specter of the collapse of the biosphere. If we leave the Earth, it would be nice to leave a garden and not a toxic waste dump. Aug 21 56 mins. This week we continue the ecstatically futural mind-jazz duet with cyborg performance artist and body-machine interface master hacker Onyx Ashanti, exploring the frontiers of new meta-languages emerging at the intersection of the born and manufactured, and creative possibilities thereof.
There are twenty-one consonants in the alphabet, and twenty-one is one of these Fibonacci values. Violent counter-reactions to the sudden is-ness of black swan events like the election of Barack Obama OR Donald Trump. The ethical necessity of artists to create and share.
Music as an irreplaceable core module of an n-plus-one-dimensional future language. The end of WHAT world? Right now. And when it IS stoppable, we will have a new version that is vastly less stoppable than this one. And then it will get attacked mercilessly…and then maybe someone brings the quantum chain down. Onyx waxes rhapsodic about the blockchain.
Open-source space program. And want to. Aug 14 77 mins. A paradox! The past is no more real than the future. That is not the case. It is very, very not going to be alright. There are evolving and exponentially complying streams of possibilities that can collapse into probabilities — IF you understand that possibility collapses into probability. And I think that makes us retarded. And that something else would be, I think, grander, but at the same time would have a whole other set of problems.
There is no brain that is so full that it cannot process one more thing. Co-evolving brain-machine interfaces for a constant flow state of cyborg immersivity. How would AI perceive information? Aug 07 69 mins. Charles offers us a literate and savvy look at how we got to where we are and what we will require to move past the suicidal, ecocidal myths that got us here.
When is it useful to think of humans as part of nature and when is it useful to think of humans as distinct from nature? What wants to happen and how can we participate in that? How can we exercise our gifts in service to this larger thing? The human mind…ritual is its territory. Treating nature as a resource rather than as a community of minded cohabitants and potential collaborators is a self-fulfilling prophecy and an act of self-sabotage. How the scientific quest for control over a purely mechanical cosmos pushed us all the way around into some truly weird revelations about the indeterminate, irreproducible, and contingent workings of our mysterious universe.
Is trying to fit the complexity of the world into a linear narrative structure the problem at the root of all this? Is it a form of violence to talk about time and evolution having a direction? If I say the world is built from story, I also recognize that that itself is also a story. I look at the story of inter-being, for example, as really just the ideological layer of an organism that is far deeper than story. Well, aybe we are getting closer on one very narrow axis of development.
The healing power of grief. Purge-aholics Anonymous. The evolution of service as a continuously shifting, molting thing that changes, that requires careful listening. No moment is the same. The sacred disquiet that attends our new perspective as we learn to see a bigger ever-bigger picture. Jul 29 61 mins. How working on a Mars rover mission helped him develop a humility and appreciation for complexity.
It makes us stupider, you know? I think there are people who embrace intelligent practices; that allows them to have intelligent outcomes. Diaspora by Greg EganHow do you craft communications to reach everyone on a neurologically diverse team? How he got involved in space entrepreneurship and space exploration as a young man. The vital importance of a frontier, of curiosity, of exploration…Why the quest for certainty leads us astray and the quest for meaning leads us true.
Jul 22 68 mins. One third of American adolescents are on medication — half of that number, on psychoactive prescriptions. Obviously not! Michael has devoted his life to establishing new education systems that prepare young people for a lifelong learning process, to think for themselves and find their self-esteem in cultivated excellence, not rote memorization or decontextualized performance.
Civilization might mean domesticated people…but do want to live in the Calcutta Zoo? Jul 13 71 mins. She also works with the supremely wise Buddhist deep ecologist Joanna Macy on The Work That Reconnects, and leads singing workshops in which she applies her lifetime of music and work with Macy to teach music as a form of collective healing. And music helps work in the realm of consciousness. And I think music has an intelligence on multiple levels that helps us with that.
That is real. And so, then, in that uncertainty, I have to ask myself — and I think we all have to ask ourselves — what do I want to do anyway? What do I want to do? Jul 06 67 mins. This is an introduction to a whole new way of thinking about what matters most to you — whatever that might be — as well as how Art and the Holochain team are working day and night to help us ditch the scarcity mindset, and to give us the tools for building a more human and generous society.
The first one is that data exists, and the second one is that time exists. To pretend that there is, is to create a fiction. Jun 27 59 mins. Is it wrong to create an Interspecies Internet that weaves nonhuman persons into our already-messy processes of electronic governance and culture? I cannot wait to see what artificial intelligence may do…four to five generations from now. Jun 19 68 mins. And the way that you grow your resilience is by putting yourself in that uncomfortable situation.
So from my perspective, I try to put myself in that situation every day. Jun 13 82 mins. Visionary artist Archan Nair joins Future Fossils this week for an infectiously fun conversation about the new creative opportunities of the digital age. Jun 04 70 mins. Jun 01 49 mins.
Therefore, the best way forward in this crazy age may be to treat ALL things, the living AND nonliving, with compassion and respect. May 28 66 mins. Socially, intellectually, economically, technologically, and so on.
Or to put it another way, is answering the Big Questions just a luxury, or is it the fruit and reward and deep work of human existence? May 24 75 mins. Terry Patten is a lifelong practitioner of both contemplative spirituality and real-world activism whose new book, A New Republic of the Heart: An Ethos for Revolutionaries—A Guide To Inner Work for Holistic Change, gives us lucid instructions for how we can start to ask the hardest questions and engage the toughest problems in our age of global transformation.
May 17 97 mins. Patricia Gray is an animal music researcher, working with all kinds of creatures humans, whales, songbirds, bonobos, even coral reefs to understand what functions pitch and rhythm have in animal communication, how the sound of our living planet is actually a symphony of hidden meaning, and how to improve our lives by embracing the innate musicality of our human brains. May 11 62 mins. I have to admit, I went into this conversation a skeptic.
Is this going to be affordable for everyone? May 04 68 mins. The only way you can prove the Principle of Sufficient Reason - that things happen for a reason - is by presupposing the principle. Apr 26 76 mins. Their stories moved me as much as the story of how the dinosaurs evolved, came to dominate the landscape, and then disappeared.
For like half an hour. About Tyrannosauroidea, specifically, and how T. And how to survive a mass extinction. Being able to see in the shapes of hills, and the types of rocks that are exposed, and the colors of those rocks, being able to see deep distant pasts, reconstructing vanished worlds. So now that I run my own lab, I just hope I can provide for my own students what my mentors did to me.
And that never gets old. A new fossil discovery never gets old. Apr 19 66 mins. Tim Freke is a philosopher and the author of thirty five books on comparative religion, gnostic scholarship, and nondual awakening. I met him as a fellow speaker at the Global Eclipse Gathering in Oregon last year and was immediately taken by his bright presence, wit, and grounded genius. Not technology, as proposed by Kevin Kelly et al.? If bodies can provide a vehicle for these nonphysical information patterns, can we engineer new bodies that invite souls into novel forms of incarnation?
The universe is not made of things. But there was no rainbow. There is, rather, objective information objectively and subjectively perceived. The physical universe did not happen through genetic mutation and natural selection. Death is Safe. And what really matters is Love.
Apr 10 mins. In part one, Charles laid out the map of the problem: a world in crisis, an age of epidemic trauma and addiction. The shadow is the part of ourselves so profoundly disowned that it shows up not as a quality of the self, but a trait of other people - not a choice that we are making, but a fate that imposes itself upon us.
And to whatever degree we continue to refuse acknowledgment of our shadows, we remain the desperate victims of life instead of its joyous collaborators. It isn't easy to write a new story of the self - and to constantly re-write that story, when new truths come to us in the form of disarming companions, rude awakenings, and other surprises. But it is the work set out before us, if we are to live as whole people and give the most of ourselves to the birthing of a new and better world.
I thought I was fighting the good fight. But at some point, you have to ask yourself why you keep ending up in the same situations. Most of what people call insane is just plain suffering. End of story. They actually make a decision on some level to just rather live their lives in dysfunction and unhappiness and keep repeating patterns and cycles rather than go through it, and go through the ordeal… Healing Land requires a stay in Shadow Land.
If you want to heal, you gotta go through Shadow Land first. I should probably STOP. I serve a unique function. And right now my unique function is to try to make the people that are the least understood in our culture more understood. I can do that. It is ALL about learning compassion. Apr 04 58 mins. I watched his debut documentary on social marketing, Merchants of Cool, in my college Introduction to Film class which is how you know my teacher was, in fact, cool.
His book Present Shock: When Everything Happens Now was one of the core inspirations for this podcast and its examinations of time in the digital age remain some of my most frequently-recommended writing. This is it. Your FICO score is on there. So it turns programmers into potential magicians of unprecedented power. They are really more unintended consequences of people looking to game the system, than they are the natural flowering of some higher power, higher agenda.
We want to be, if anything, recognizing them and creating alternatives. So screw him. Mar 27 77 mins. John also runs the blog Philosophical Disquisitions, which has been an awesome resource for deep thinking online for over a decade. But does any of this media, for or against, paint a realistic portrait of the impact of machines on human intimacy? Can we ever be convinced the love is mutual?
You can pretty much trace this throughout history: we get the first mechanical vibrators at pretty much the same time as the Industrial Revolution…the technology of sex has always gone hand in hand with other developments in technology.
Mar 20 61 mins. Mar 13 65 mins. We talk about the critique of contemporary science fiction cinema in his new book, Specter of the Monolith — pointing past the spiritual shortcomings of our relationship to space, and toward a future human being that has both grown in both technology and wisdom.
Or a philosophical transition? Or are those not even different things? Can we reproduce the experience with VR? Short answer: not without their informed consent? Even though it fails the Bechdel test? Very few people are questioning these tribal narratives.
He would be the single human who would have had the greatest view of the skies EVER. We should go as space-farers, not merely spore-bearers. Acknowledging our limitations and our humility, but also our aspirations to be more enlightened and more aware of and sensitive to our origins and our destiny, whatever it might be. Mar 02 70 mins. So what is the least karmic consequence for all involved?
Feb 26 66 mins. Definitely worth going back to listen to this awesome chat. David is a repeat guest from Future Fossils Episode , when he chatted with us about the future of electronic music, plant intelligence, and tripping with cats and modular synthesizers.
Be sure to check that one out also! Maybe that can help other people besides myself. Feb 26 82 mins. Put the fire out. Bring a little water. Go slow. Breathe deep. Own your shit. See another and find the connection of this incredible humanity that we all share. Did you keep planting trees? Did you learn to wield well your resources? Did you give up on us?
Did you become conscious? Interdependence is non-negotiable. And actually, your heart is liberated when you finally surrender to feeling. Feb 10 60 mins. The former chair of John F. Expand your position! And how different worldviews relate to those facts.
You want there to be resistance. And those two things paradoxically exist side by side. But if we think of fragmentation as differentiation, and we think of differentiation and integration, those two things go hand in hand developmentally. Feb 07 mins. Radical documentarian, activist, and raconteur Charles Shaw joins Future Fossils Podcast this week for part one of an epic double possibly triple episode. They conclusively proved that Florida stole the election. We conclusively proved that Ohio stole the election.
No one in the Baby Boom generation…would actually believe it. Because it called the whole system into question. It is neither chronic nor progressive. Addiction is a learned behavior more than anything else. But humans do. Jan 31 90 mins. The next thing I heard from him, he was on Duncan Trussell Family Hour Podcast talking about how he had just gotten out of a mental institution.
Just BE Jesus! Jan 23 70 mins. What do occultist philosophy and ketamine have in common? Is evil time-bound? The hidden connection between Dracula and The Matrix!? And we go DEEP on reincarnation. You can talk about that in two seconds — like you can flush the toilet in two seconds.
So can we get into the actual movement of thinking itself, apprehend and understand that? Jan 16 90 mins. Demetabolizing our environment. Jan 09 60 mins. Introspective Technology. Jan 04 75 mins. And then you let guys do whatever they want, and they start shooting each other. Is it to become god-men? Or is it to become what we are supposed to be?
Make a donation! Dec 25 mins. Merry X- is for Xenomorph -mas, everyone! Dec 16 64 mins. This podcast explores what that means for you — and why so many of your friends think that this new evolution of digital money and contracts is one of the most important events of our lives.
Dec 11 63 mins. Must be the nootropics. We have an awesome conversation about what it will take for us to thrive through our Age of Transition and into the emergent world that works for all, not just a few of us. And how do we support that emergence? Which means you are NOT being a good philosopher if you are not thinking about those things. But unprecedented shit is actually the precedent of the universe, if you have a very long view.
Then, to the degree that I make sense of something — like, okay, CO2 is actually a problem — then I have no idea how the fuck to act on it. We bring together people from all industries who are interested in what's happening right now in bodyhacking all over the world to make connections, friends, and share experiences and resources in order to build the best possible future. February , at Sheraton Austin in Downtown Austin. Dec 05 94 mins.
Now she lives in a cabin she built herself in the redwoods of Northern California and manages a acre native species nursery wilderness rehabilitation project as well as an amazing podcast. A totally inspiring conversation! And how do you have a reciprocal relationship? Well, you have to have intimacy. You have to feel things. We can be artists as we grow food. We can be artists as we clean beaches. We can be artists as we put mushrooms on oil spills.
Nov 24 58 mins. Nov 18 85 mins. She also boasts 60 pushups in two minutes and the ability to transform phone-addicted schoolchildren into avid gardeners. Then we talk for another hour. She has never been injured. At least in our focus and our awareness. My work…lies with healing that rift, that illness. The way I experience going out side is kind of like a landscape level. Nov 06 67 mins. And that is — and I know this as a storyteller — metaphors matter…the human mind is very poor at distinguishing metaphor from reality.
We experience them as if they are real. Money is that. It only exists because we can build these complex shared fictions. However, those fictions can come back and bite you in the ass. And one of the ways they do it is, we take the metaphor too far. It can illuminate so much about why we do what we do that we can apply in our lives. I seek out novel experiences that challenge me and that are not always fun. And that the world we want to build and the lives that we want to lead — either today in , or in — is that we need to be kind to each other.
We need to help our friends out. Even more important, to help out strangers. To pay things forward instead of trying to think about the benefits that accrue to us. To make sacrifices — meaningful, painful sacrifices — financial, emotional, or otherwise — to help each other out.
I think that building a better world is just a thousand small acts of kindness. Oct 25 63 mins. Oct 13 mins. If you have ever wondered about time, this episode is for you. Instant classic. We are glossing over the infinite depth of richness available within the present moment.
What does that look like? It looks like hanging out with rocks and trees and elders. Oct 06 70 mins. What connection to something within me do I want to see empowered and enhanced? And the tattoo becomes this living reflection of that enhancement, that empowerment, that connection, alignment. Sep 29 59 mins. This week we continue the special two-part conversation with historian, poet, and mythographer William Irwin Thompson.
Sep 25 67 mins. And so Lindisfarne, which was a temporary phenomenon of Celtic Christianity, getting absorbed by Roman Christianity, was my metaphor for this transformation. Do it again, do it again, do it again. Some are faster and more ultraviolet and high energy, and others are very wide, slow, and sluggish. I crossed my legs and was afraid of violation. Sep 15 70 mins. Actual wildness is wild! So to personify things and to think of them as these living personalities helps us to remember our respect for these things.
Her publications are mainly in the areas of comparative philosophy, ancient Chinese philosophy, ethics, and identity theory. His work has appeared in a wide variety of journals and edited anthologies. Bret W. Davis is Thomas J. Higgins, S. Professor of Philosophy at Loyola University Maryland.
In addition to attaining a Ph. Her primary areas of study include continental philosophy, phenomenology, comparative philosophy, feminist theory, and women and religion. Sarah A. Eric S. He works on Chinese, German, and Jewish philosophy. He is editor of Interpreting Dilthey: Critical Essays He has published extensively in the fields of Chinese, German, Japanese, and environmental philosophies, and has just finished a manuscript with the title Climate Crisis and China: A Philosophical Guide to Saner Ways of Living.
He teaches environmental ethics, comparative philosophy, and future-oriented philosophical courses related to the Anthropocene. He writes on climate change, civil evolution, and pathways of wisdom for transitioning to a stabilized Earth System. His papers have appeared in science venues such as Earth System Dynamics, and journals in comparative philosophy and the history of philosophy.
He is the editor of Journal of Global Ethics. His work focuses primarily on social and political philosophy as well as aesthetics from an intercultural perspective. Apart from his scholarship, Professor Wenning has also translated modern German philosophers into English including Jaspers, Tugendhat, and Sloterdijk. Jason M. He is the associate editor and book review editor of the journal Comparative and Continental Philosophy.
My thanks also to Colleen Coalter and Becky Holland at Bloomsbury for their support of this project and for making its realization a smooth and enjoyable process. Struck by the wisdom of Chinese thought, the Jesuits would translate the canonical works of China into Latin and these, in turn, would be rendered into other European languages.
As these translations made their way through Europe, some of them found their way into the hands, or were whispered into the ears, of the greatest thinkers of the early-modern and modern periods. What is more, Daoism addresses both the sayable and unsayable, the visible and invisible, as well as the knowable and unknowable. When it comes to the topic of this book—phenomenology—far greater attention has been paid to its reception in Japan than China.
Of the works written to date about Chinese phenomenology in English, they have either been limited in scope to Edmund Husserl,2 or were done at a time that their findings are in need of refreshing. Phenomenology has and continues to demonstrate a willingness to adapt to the challenges put before it by thinkers and traditions within and beyond the Western realm.
In this way, the intercultural encounter that guides this work has been designed to provoke questions about human existence in such a way that the answers arrived at will be globally relevant and not limited to either East or West. Daoism thus acts as the protagonist, poking and prodding the West to justify its reasoning and methodologies. Such being the case, the first objective of this book is to debunk the mischaracterization of Daoism as nothing more than mystical gibberish; the Daoist rendition of phenomenology is as valid as it is ancient.
A second objective is to highlight how Western phenomenology, as represented by the figures included in this volume, is closer in spirit to Daoism than it is apart. The feet carry the head and, in so doing, create a path in the world. All things in the universe i.
For Daoism, death is inevitable and since everything in the universe must die at some point in time, there are no grounds to justify the fear humanity harbors of what is essentially a natural occurrence. To be in harmony with Dao is hence to be in accordance with the collective natural world i. In order to do this, Daoism states that humans must abandon our dependency on certain models of thinking and acting whilst experiencing the world.
If we are to return to things themselves, we cannot do so if we continue to view ourselves as being separate or different from the collectivity of said things. Daoism is thus a proponent of cosmic holism wherein no one thing has priority over all others.
The sage reveals the nature of things by allowing them to display their phenomenological uniqueness and harmony with Dao. Acting as the mirror of the world, the sage allows things to shine in the light of Dao whilst remaining dark himself, allows things to sound forth whilst remaining silent himself, and stands still so that the world may revolve around him. In sum, the Daoist worldview is a phenomenological experience not predicated on a knowledge-based self; rather, Daoism seeks to liberate human knowing and thinking by discarding the subjective self, dogmatic norms, and non-inclusionary theories of reality.
In this way, Daoist phenomenology contributes to the Western notion of the term by shifting the plane of truth from the human sphere to the onto-cosmological realm of Dao qua ultimate reality. Daoist phenomenology is thus simultaneously mundane and transcendental, this-worldly and non-worldly, appreciative of things as they naturally are while also being sensitive to what said things were and may become.
To conclude, the chapters comprising this book can be read independent of one another and in any particular order. Although they are organized chronologically according to the lifetime of the Western figure and divided into three groups indicating the approximate development of phenomenology—in the context of this book that is—what remains consistent throughout is the edifying voice of Daoism. Notes 1 See the following: Eric S.
Graham Parkes New York: Routledge, Although the publication of this book was ground-breaking at the time for introducing to the world the field of Chinese phenomenology, only two of its twenty-five chapters dealt with Daoism. What is more, in the time that has since passed, not a single work on phenomenology has appeared in which Daoism has been given more than the briefest of analysis.
References Coutinho, Steve. Ma, Lin. New York: Routledge. May, Reinhard. Moeller, Hans-Georg. Mollgaard, Eske. Moran, Dermot. Moran, Dermot and Lester Embree, eds. Nelson, Eric S. Parkes, Graham, ed. Honolulu: University of Hawaii Press. Chicago: University of Chicago Press. Sokolowski, Robert. Tymieniecka, Anna-Teresa, ed. Zahavi, Dan, ed. David Chai 1. Introduction To look upon the world is to see an astonishing array of colors.
Indeed, the colors that fall under our gaze bewitch our eyes and intoxicate our hearts and yet, if we were to sweep away said coloration, turning the world into a monochrome palette, would we still be enraptured by its bedazzling visuality?
What would we make of a world lacking the emotional, psychological, and religious signification of color? Based on the bond between color and these states of human realization, we confidently ascribe each an array of identificatory markers. With this toolkit at our disposal, we take the world at large to be constructed in a similar manner, forgetting the fact that all outward manifestations of inner potential are fleeting in nature; moreover, what makes each thing a particular thing—its spirit—is colorless.
The foggy translucency of spirit is not because it is impervious to color; rather, by embodying colors in their collectivity, spirit colors the world such that it transcends conventional representation. The artwork that merely imitates Nature, however, is but a decorative image insofar as it lacks spirit. In order for art to be spiritually transformative, it needs to uplift our sense of selfawareness, in terms of not just who we are as individuals, but who we are as members of the collective being of spirit.
In discussing painting and spirit, one cannot but turn to the German philosopher Hegel. In his Aesthetics: Lectures on Fine Art hereafter, Aesthetics , Hegel proclaims painting has united what was formerly two distinct spheres of art: that of the external environment architecture , and that of the embodied spirit sculpture. The color of a painting, he says, gives the spiritual inner-life its appearance by rendering the invisible visible.
Neither drawing technique nor the clever use of light and shadow can match the effect color has on spirit. Many centuries before Hegel, Chinese painters had come to an altogether different conclusion regarding painting and color. For them, inner-spirit was brought to life through brushwork, not color.
Indeed, the influence of Daoist philosophy on Chinese painting made color antithetical to the naturalness of the depicted scene. What is of utmost importance is the spiritual resonance between the painter and her subject. Although color was used in early Chinese painting, it was done so sparingly in order to avoid masking the brushwork delimiting the figures or scenes therein. Indeed, the blank canvas was just as important to a painting as its content, so much so it became a vital component of the finished work.
In this way, when early Chinese artists speak of the harmony between the white canvas and the black ink applied to its surface, they were pointing to a human—cosmic harmony reflective of the non-coloration of Nature. In what follows, we will compare the Hegelian and Daoist appropriation or lack thereof of color and how it bears upon the standing of spirit in both its human and worldly form. One must then ask, what is this true beauty Hegel speaks of? In his Aesthetics, he writes that painting has united the disciplines of architecture and sculpture through its use of color; to be specific, the painter colors spirit by making visible its invisible nature.
This bringing to light what was formerly dark is spiritual resonance, what Hegel calls shining scheinen. Said passage reads: Prince Yuan of Song wanted some new paintings. A crowd of clerks gathered before him and having receiving their easels, separated into several lines. Moistening their brushes and ink-sticks, there were so many of them that half had to stand outside [the hall].
One clerk arrived late, casually entering [the hall] without the slightest concern. Upon receiving his easel, he did not join the others in line but returned to his quarters. When Prince Yuan sent someone to check on this clerk, they found him sitting on the floor, legs stretched-out before him, naked. Excellent, said the Prince, this is a real painter! What we are able to discern is that a person who carries Dao within their heart-mind has nothing to burden them on the outside. This is why the clerk did not rush to the side of the Prince, eager to please his every wish, but orders his life in accordance with the cosmic rhythm of the world.
It might also explain why he practices his craft naked! As we shall see, Daoist-inspired painting does not fixate on the technical particularities of perspective, light and shadow, color saturation, and so forth, but on the suggestiveness conveyed through brushwork. Herein lies the difference between the Daoist and Hegelian views of painting—the former sees spirit permeating the entirety of reality while the latter locates it in the carnality of human flesh. Why does it fall to the painter, as opposed to the sculptor, to successfully capture human spirit?
The following passage from Jean-Luc Marion gives us some food for thought: The painter grants visibility to the unseen, delivering the unseen from its anterior invisibility, its shapelessness. But why is it the painter who manages to do this—he and he alone?
How does he seize the power to make the unseen appear? By what gift does one become a painter? Certainly, it is not enough to be able to see, to be on duty with a gaze, so to speak, to have an eye for the visible already available and on display every day, since in that case every non-blind person would know how to paint. If the painter rules over the access of the unseen to the visible, his gift thus has nothing to do with his vision of the visible but with his divination of the unseen.
The painter, like the blind man, sees more than the visible, painting and seeing par excellence. Xie He is indicative of the early Chinese attitude toward art. Though he would prove to be a highly influential figure, he was not the only one to correlate painting and spirit. Still, when the ancients made paintings, it was not in order to plan the boundaries of cities or differentiate the locale of provinces, to make mountains and plateaus or delineate watercourses.
If the soul cannot be seen, then that wherein it lodges will not move. If eyesight is limited, then what is seen will not be complete. How can such be called painting? What is more, color lies at the heart of painting in a way that stone cannot lie at the heart of sculpture: it transforms the tangibly visible into the intangible invisibility of spirit.
This spirituality, however, is not a resonating of the mysterious pulse of Nature but an embodiment of the free human soul. In painting things, one should especially avoid meticulous completeness in formal appearance and coloring, and extreme carefulness and detail that display skill and finish. Therefore one should not deplore incompleteness but rather deplore completeness.
This is not incompleteness. In other words, painting, as a creative act, can only be natural and a spiritual embodiment of its subject when the scene is left partially un-rendered. His tone and style are untrammeled and varied; his atmosphere and flavor sudden as lightning. His conception was formulated before his brush [was used], so that when the painting was finished the conception was present.
Thus he completed the breath of spirit shenqi. This is [described as] formulating the conception before the brush is used, so that when the painting is finished the conception is present. Now, if one makes use of marking line and ruler, the result will be dead painting.
But if one guards the spirit and concentrates upon unity, there will be real painting. Is not plain plaster better than dead paintings? Yet even one stroke of a real painting will show the breath of life shengqi. Now, the more one revolves thought and wields the brush while consciously thinking of oneself as painting, the less success one will have when painting. If one revolves thought and wields the brush without ideas fixed on painting, one will have success.
The opposite is also true: a weak painting is one whose use of ink is too sparse and whose brushwork is too feeble. In order to avoid these extremes, spirit resonance is essential, for only concentrated spirit leads to clarity of thought, and when both of these are present, the painter will envision the painting before her brush even touches the canvas. In this way, the idea exists before the brush is grasped, and what is grasped by the heart-mind is responded to by the hand, as Zhang Yanyuan so eloquently stated.
When what indistinctly intermingles is not separated, this is called undifferentiated wholeness. To penetrate such undifferentiated wholeness, what better way to do so than with the primal brushstroke? This reduction of the three dimensions to a level surface is implicit in the principle of interiorization which can be asserted, as inwardness, in space only by reason of the fact that it restricts and does not permit the subsistence of the totality of the external dimensions.
In effect, painting engages three successive planes of visibility: the forms and colors on the canvas, the visible scene thereby composed and projected, and the actual or imaginary scene thereby depicted. Painting presents spirit not as circumscribed or imaged there on the painted surface, but only by way of the traces that from that surface point back to spirit in its retreat.
Resonance is obtained when you establish forms, while hiding [obvious] traces of the brush, and perfect them by observing the proprieties and avoiding vulgarity. Thought is obtained when you grasp essential forms, eliminating unnecessary details [in your observation of nature], and let your ideas crystallize into the forms to be represented.
Scene is obtained when you study the laws of nature and the different faces of time, look for the sublime and recreate it with reality. Brush is obtained when you handle the brush freely, applying all the varieties of strokes in accordance with your purpose, although you must follow certain basic rules of brushwork. Here you should regard brushwork neither as substance nor as form but rather as a movement, like flying or driving. Ink is obtained when you distinguish between higher and lower parts of objects with a gradation of ink tones and represent clearly shallowness and depth, thus making them appear natural as if they had not been done with a brush.
A subtle yet important difference, to be sure. This is what Jing Hao means by resonance. In this way, the true painter allows her spirit to flow freely between hand and heartmind such that both come to assume the personality of the depicted subject. As for why Daoistinspired painters abstained from color while Hegel took it to be the highest marker of the artist, this is a question we shall now try to answer. Textual evidence of this is found in both the Daodejing and Zhuangzi, the latter of which writes: What can be looked at and seen are but forms and colors; what can be listened to and heard are but names and sounds.
Every encounter with an object or person produces in us an emotional response, even if it is only on a subconscious level. This emotive reaction, however, seldom forces us to ponder the unquantifiable, spiritual aspect of said encounter, and so we happily take things as they are presented at face value, ignorant of what lies within. No matter if it is color, sound, appearance, or words that beguile us, none pave the way to completeness in Dao. This is because spiritual wholeness qua the shining of Dao can only be reached when one subsists in the world colorlessly, silently, formlessly, and emptily.
To be colorless is to openly receive color, to allow it to namelessly change of its own volition. The decision of the Chinese to paint in black ink was hence not a random act. Black was seen as the only color capable of harmoniously circumscribing the whiteness of the canvas beneath, creating the possibility for other colors to thereupon fill this newly emergent space.
Said differently, the spirit of Dao does not lie with ink or canvas individually but the application of the former, which takes place in sweeping and fleeting moments of action, onto the latter, whose inherent blankness is a constant receptivity akin to the harmony between Dao and the myriad things of the world.
In this way, it is the painting and not the painter that invites the viewer to imaginatively fill-in any required color. Had the painting already been replete with color, there would be nothing for the observer to meditate upon, nowhere for their spirit to wander, for the spirit of Dao does not dwell in what is full and active but the empty and placid.
The whiteness of the empty canvas thus represents the dark, mysterious nature of both Dao and the spiritually enlightened painter. What is more, he speaks of color as the dark whereas form, distance, expression, and other manners of visible and spiritual character, are light. Light as such remains colorless; it is the pure indeterminacy of identity with itself.
However, coloring is more than simply contrasting black and white, which would render a painting flat and lifeless—it is what allows a painting to shine. Shining, therefore, is not merely light but lightness darkened by color. In other words, the two-dimensional painting regains its lost third dimension, not through tricks of drawing, but the act of coloring.
Indeed, in his Philosophy of Nature, Hegel often praises Goethe while viciously criticizing the work of Isaac Newton — : We have to thank Goethe for the conception of color which conforms to the Notion. Goethe was drawn into a consideration of colors and light very early, mainly as the result of his interest in painting.
The simple purity of his feeling for Nature, which is the prime faculty of the poet, was bound to resist the barbarity of reflection one encounters in Newton. White is visible light, black is visible darkness, and grey is their primary and purely quantitative relationship, which is therefore either a diminution or augmentation of brightness or darkness.
In the second and more determinate relationship however, in which light and dark maintain this fixed specific quality in face of each other, the deciding factor is which of the two is basic, and which constitutes the dimming medium. There is either a bright base present with a more shaded principle imposed upon it, or vice versa.
It is this that gives rise to color. The diminution or augmentation, as Hegel puts it, of light and dark involves one overpowering the other; color is thus squeezed-out as a by-product of this violent encounter. Bright, vibrant colors symbolize the triumphant embodiment of lightness while dark, dull colors epitomize the submission of light to darkness.
Dramatic, yes, but Goethe assists our understanding of why Hegel writes what he does about coloration and shining. Nevertheless, we can raise some interesting points of comparison with Daoism. For example, Daoism does not subscribe to the view that light and dark are fixed in position; rather, one is embedded in the other, creating a permanent state of transformative possibility. This idea, that white houses black and black houses white, is a nod to their cosmological model of constant change and transformation.
Chinese ink-wash paintings are thus a seamless blending of white, black, and gray because doing so not only portrays the interwoven spiritual harmony of the natural world, it also reinforces the idea that Dao is beyond clear-cut delimitation and conveyance. The mystery qua spirit of Dao is, therefore, a shining of the self-embracement of things in the world; it is none other than a mutual and simultaneous enlightening and darkening of its own authenticity that does not strive to overcome the external things it creates, but abides in nourishing its own invisible root.
Returning to Hegel, in contrast to the plastic arts or poetry, the beauty of a painting is derived exclusively from its color. What makes a painting special is the ability of color, not the forms portrayed therein, to speak to and push the viewer to reflect upon the state of her spirit. The reason for this, Hegel writes, is due to the unique properties of light: Light illumines, the day drives away darkness; as the simple blending of brightness with present darkness, this duskiness generally gives rise to grey.
In coloring however these two determinations are combined in such a way, that although they are held asunder, they are to the same extent posited in unity. Although they are separate, each also shows in the other. This is a combination which has to be called an individualization; it is a relationship which resembles that considered in what is called refraction, in which one determination is active within another, and yet has a determinate being of its own.
It originates in the nature of the self-existent and perfects the efforts of the creator. East, west, south, and north seem to be before the eyes; spring, summer, autumn, and winter are produced under the brush. As for Dao. Among those who discuss it, it is called darkly profound. Rather than darkening what is light by applying color, Chinese artists used light to enhance the mystery of the dark.
Painting in monochrome thus required deftness of the brush not found in works of color if it was to avoid appearing dead. Jing Hao elaborates: Painting is equivalent to measuring. One must not take the outward appearance and call it the inner reality. If you do not know this method [of understanding truth], you may even get lifelikeness but never achieve reality in painting.
Lifelikeness means to achieve the form of the object but to leave out its spirit. Reality means that both spirit and substance are strong. Furthermore, if spirit is conveyed only through the outward appearance and not through the image in its totality, the image is dead. It is the combination of light and darkness, and particularly the specification of this combination, which first gives rise to color. Outside this relationship both light and darkness are as nothing.
Night holds all powers within it as self-dissolving ferment and deracinating strife, it is the all-embracing and absolute possibility, the chaos in which matter has no being, and whose annihilation therefore contains all things. Light is purity of form, and it is in its unity with night, which is the mother and nourisher of all, that it has its initial being.
All powers stand in awe of night and shift and tremble quietly before it; the brightness of day is the self-externality of night, which has no inwardness, and which is shed and dissipated as a spiritless and powerless actuality. As has become evident however, the truth lies in the unity of both and is not the light which shines in the darkness, but that which is penetrated by darkness as by its essence, and is thereby substantiated and materialized.
This is the gay realm of colors, the living movement of which brings forth a variety of hues and constitutes, in its further development, the realized actuality of color. The same is also true of Daoist-inspired painters. Grasses and trees spread forth their glory without depending upon cinnabar and azurite; clouds and snow whirl and float aloft and are white with no need for ceruse.
Mountains are green without needing malachite, and the phoenix is iridescent without the aid of the five colors. We should note that the Chinese gentry since antiquity were schooled in six traditional arts, one of which was calligraphy, and calligraphy required perfecting the choice and use of paper, brush, ink-stick, and rubbing stone, skills that would be transferred to the craft of painting. Color is hence an obstacle to releasing the heart-mind of the artist in terms of what a painting can be; by holding the color spectrum to black, white, and gray, the painted subject can be left incomplete—to melt into the canvas—and such being the case, it actualizes itself with every glance thrown its way.
However, carnal color succeeds best when it is lusterless as this befits the pure appearance and emanation of the soul, which is why Hegel argues it is amongst the most difficult things known to painting. Based on the above passage, the shining is none other than appearing, but an appearing that points to nothing material; it is, one can say, the play of sensibility. We see something similar in the Chinese tradition, albeit without dependency on the mind.
The Zhuangzi speaks of the primal shining of Dao, but unlike Hegel and his sensibility of human soul, the spirituality attained by following Dao is onto-cosmological in nature: All that have faces, forms, voices, colors—these are but mere things.
How could one thing and another be far removed from each other? How could any thing be worth taking as a predecessor? But things are born from that which is formless and find their end in that which is unchanging.
The painting confronts us with a non-object, unavailable, unmanageable, unable to be re produced, unable to be mastered. A non-object admittedly, a counter-object and not a simple anti-object, where the successive destruction of all the dimensions of the pictorial object reinforces by right the rule of objectivity, as its horizon remains intact.
Conclusion Unlike the people of old, modern society takes color for granted. We color the world as we wish it to be colored and pounce on those whose vision differs from our own. Color is now so heavily symbolic and metaphoricallyladen that we have forgotten its original, non-human roots. Whereas the Chinese subscribed to the doctrine of incompleteness in painting, Hegel argued the opposite: to paint is to color and to color is to paint the unhindered spirit.
This is achieved by restoring the third dimension to painting, to enrich and enliven what would otherwise be flat and stale. The Chinese, on the other hand, have written a great deal over the centuries about painting, and these works are readily available, including English translations. What is not readily available, and where this chapter makes a significant contribution, is the indebtedness of Chinese aesthetic theory to Daoism, especially when it comes to color. To this end, the goal of this chapter was not to dismiss Hegel but to use his brilliant insights on art and color as fodder for our analysis of the Chinese view.
That we learned something new about Hegel as a result of this cross-cultural engagement is a gift worth treasuring all the more. Translations of Chinese texts are my own unless stated otherwise. See also the passage from note References Bush, Susan and Xiaoyan Shi. Bush, Susan. Cai, Zongqi, ed. Hegel, G. Petry trans. Knox trans. Houlgate, Stephen. Mair, Victor. Maker, William, ed. Marion, Jean-Luc.
Sallis, John. Beijing: Renmin Meishu Chubanshe. Bockover 1. Introduction This chapter is divided into two main parts. Specifically, I argue that all phenomena are a function of our conscious experience, including physical phenomena that are experienced as if they have an independent existence i. We end the first part of this chapter by finding, in light of this comparison, that dreaming is a rich and engaging mental process that can inform us about our own lives and the mysterious qualities of life and death in general.
For Daoists, Dao is the Ultimate Reality: what is ultimately real and true about existence in general, and life and death in particular. This comparative discussion of metaphysics and phenomenology achieves a number of goals.
For one, it shows how our most basic assumptions will deeply influence how we view reality, life and death. It will also show how Daoist philosophy can be sharply contrasted with the Western view that tends to focus on, and to privilege the life of the mind—conscious experience, reason, or the pervasive sense of subjectivity that distinguishes us from other people and things.
Namely, we will see how the basic Western tendency to conceive of ourselves as being self-contained, independent, or as existing in isolation from other things both living and nonliving, differs from the Daoist view that sees life as a mystery and a miracle populated with living beings that are mutually connected and supporting.
We will also see how these two very different worldviews can be applied to what it means to live and die well. According to Brentano, intentionality distinguishes mental phenomena so that they are directed at objects or states of affairs that do not need to exist or be true about the physical world. Every mental phenomenon includes something as object within itself, although they do not all do so in the same way. In presentation something is presented, in judgement something is affirmed or denied, in love loved, in hate hated, in desire desired and so on.
This intentional inexistence is characteristic exclusively of mental phenomena. No physical phenomenon exhibits anything like it. We could, therefore, define mental phenomena by saying that they are those phenomena which contain an object intentionally within themselves.
Physical phenomena are often the objects or events to which mental phenomena are directed, but not always, because one can be conscious of something that is fictitious or abstract. Stated generally, mental phenomena make up the world of conscious experience in all of its variety. The intentional objects of mental phenomena are what our experiences are of, or about—from our most basic sensations to our most complex ideas and every kind of experience in-between.
External sensory perception is the way of being conscious that allows us to experience presumably real physical phenomena; we hear a sound, smell an odor, feel hot or cold, see colors, figures, and the like. The intentional object is what we hear, smell, feel, or see; the physical phenomena would be the sound that is heard, the odor that is smelled, the hot or cold that is felt, and the color that is seen. Our sensations, like all acts of inner perception, are indubitable according to Brentano, which is to say that we can be sure that we are having a sensation, but cannot be at all sure that what we are sensing is true of the external world.
Stated simply, our sensory experiences can be doubted, which is why they can be thought of as having intentional inexistence. For this reason, Brentano, for most of his life, held in his theory of perception that external sensory perception can only yield hypotheses about the perceived de facto world, but not truth. Physical phenomena may be what such external sensory experiences presumably are of—the feeling of warmth, the smell of lavender, the sight of Mount Shasta, for example—but whether our external perceptions accurately or correctly tell us anything about the actual external world being perceived, simply cannot be conclusively established.
In addition, we know that our senses can be notoriously deceptive and as such, that what we perceive as real may actually be just an illusion. Brentano also held that all intentional acts form a unity, which is to say that all of the various modes by which one may experience a situation—such as seeing, smelling, feeling, and even thinking about it—are taken together in the conscious act to create one overall experience.
For instance, I may be seeing and smelling some lavender at the fields by Mount Shasta, while at the same time feeling the texture of the plant and thinking about how nice it would be to plant some at my own home. But I do not experience these phenomena—what I see, smell, feel, and think about—as separate events. They are experienced as a unified event. I would like to offer another way to think about the unity of intentional phenomena, which is this: mental events entail their objects but not the other way around.
One can believe something, can fear the same thing, can hate or love it, desire it, speculate about it, dream about it, and so on. The intentional object—what the experience is of, or about—does not tell us about the kind of mental state it is an object of. Quite clearly, mental events may also give rise to radically different, even incommensurable experiences while being directed at the same object. For instance, it would be difficult for one to be happy and sad about the exact same thing at the same time, although one may be happy about certain aspects of that thing and sad about others.
He may also believe that they will make good parents but need not be happy about it, for he may be envious of what he perceives to be their potential to be better parents than he is. Stated another way, they form a unity that is unidirectional: each event must entail an intentional object, but these objects do not in themselves account for the more specific kind of experience being had. Quite often the object does not reveal anything more than what the experience is directed upon.
Warmth and cold are physical phenomena that exist in the external world; for example, the ice was cold i. Warmth and cold are located in the ice and then the water that the ice becomes after being warmed up. If we want to get an objectively clearer idea about how cold the ice is, or how warm the water is, we could use a reliable thermometer to take their temperature. In this way, we gain evidence about how warm or cold the object really is. Physical pain is interestingly different than warmth and cold insofar as it is an essentially embodied experience.
Pain is located in the bodies of sentient beings, all of which have extension and spatial location this includes the sense organs. But pain is also the way we describe what we feel—in this case, it is an intentional sensory experience of certain bodily events.
The difference, then, is that with physical pain, the object— the pain—is in our living conscious bodies. For this reason, I think of him as the father of phenomenology, although it was his student Edmund Husserl — who has been largely credited with this role.
This de facto world contains physical objects that become intentional for us through our distinctively human experience of them. This does not reduce the actual object to our experience of it however. As discussed earlier, our experience is largely of, or about the objective physical world. For instance, we judge that things are true about the physical world with more or less accuracy i.
He would, however, have us see that we cannot know anything conclusively about that world. We can form hypotheses about it, share our experience of it, and construct evidence about it, but we will never know it with the veracity of intentional inner perception. What does this have to do with the phenomenology of death? A fact about our nature as self-aware beings is that we develop a sense of mortality. We can ask questions about our own mortality, about our own death. Ironically, life—the thing that animates our bodies—can be just as mysterious as death.
And like life, death can be an object for various modes of conscious experience; we can fear death, ponder death, and perhaps even sense death etc. Death as a physiological phenomenon has been an object of scientific research as well. I call it the phenomenological paradox of death: from the point of view of living persons, we are not able to say what death is because we have not directly experienced it for ourselves.
More precisely, most of us have not experienced our own death and lived to tell about it. Our experience does tell most of us that we are embodied living conscious beings. So how might we come to understand our own death? In the West, and based on such cases, the biomedical definition of death itself changed along with the criteria used to measure it.
Previously death had largely been viewed as a bodily event based on the presence or absence of cardiovascular activity, making death more easily conceived as different in kind from life. One is alive at one moment and dead the next—when their heart stops beating or they take their last breath.
But because death came to be defined and measured by brain activity, it became easier to think of it as a process—where one is more or less dead by being more or less brain dead. In addition to this, even with a healthy body and brain, death is a vital part of maintaining our health and wellbeing; for example, cells must die for new ones to be generated.
As such, death can be conceived as being essential to life instead of as being its opposite, or instead of being conceived as an event that annihilates life altogether. To continue, and in light of recent brain death cases, the question about what makes us persons is raised again. We do not have to conclusively know what the connection is between mind and body, or more specifically between consciousness and brain activity, to reasonably suppose that brain damage goes hand-in-hand with diminished cognitive functions.
We may still be thought of as living human beings even after undergoing higher brain death, but if our identity as persons depends on having higher brain functions, when these are irreversibly lost then the once living person can be thought of as having already died even though in some sense the body may still be alive.
In short, having a living human body may not be enough to make us persons, or may not be enough to invest our lives with the kind of quality and dignity vital to living a full human life. For that, self-awareness may be required: the ability to see ourselves as the subject of our own experience. Put another way, a certain type of consciousness is required, which gives us the ability to experience ourselves as standing in relation to others—to other people, life forms, and a whole host of other objects and events.
This reflective awareness is also essential to our being able to ask questions about the meaning of death and life. Regardless of our questions though, it seems fair to say that how we come to value life and death will intimately be bound up with our subjective experience. And at least in the West, what makes us fear death so often is that it may completely and irreversibly take that subjective experience away.
The truth of our own subjectivity cannot be doubted. Even in the act of doubting, that we are having an experience is indubitable. My complaint against Brentano is that he equivocates what in truth is the mind-dependent domain of physical phenomena with an allegedly real or de facto external world that our mental phenomena are typically of, or about. Just for example, is the figure, or sound, or heat really in the external world? Brentano could fairly respond to this complaint simply by saying that he is much more an empiricist than Kant—that there is an actual, physical world that can be more than taken for granted, since we can experience it, and even consistently measure it, with more or less accuracy.
But Kant did not hold that we construct reality for there is noumena ; we construct our understanding of reality, which is all that we can know of it. Thus any notion of there being an actual external physical world will boil down to an article of faith—a presumption of what is real only.
In any case, which side of this debate you come down on will depend on what you think ultimately has reality in its own right. Brentano also held that both physical and mental phenomena were suitable for scientific investigation. In fact, he advocated for a rigorous empirical or objective approach to studying psychological subject matter.
Brentano offered the following distinction as a way of understanding how this can happen. Genetic psychology is the study of psychological phenomena from a third-person point of view that laid the groundwork for fields such as empirical psychology and cognitive science today. They were empirical phenomena insofar as they could be observed, although from a first-person point of view. By contrast, what it now means for something to be empirical no longer just refers to what can be observed. To constitute reliable evidence, data has to be repeatedly observed and replicated with increasingly rigorous standards.
Results came to be thought of as needing to stand on their own and not be driven by the subjects performing the tests; in effect, the more persons who perform a test and get like results, the better. All of this went hand-in-hand with radical developments and refinements in the scientific method, which now requires a multipronged system of third-person verification to objectively test its subject matter.
In general, this is how the philosophical discipline of phenomenology came into prominence—so human experience could continue to be rationally and objectively examined from a first-person point of view. Regardless of what we can know though, we experience life as if there is a real world outside of ourselves. This experience seems different from the mental world we experience within. And even though we cannot absolutely determine anything about the external world and both Brentano and Kant would agree here , except that under sound circumstances we have an inescapable sense that it exists, that does not necessarily reduce it to, or elevate it from being mere illusion.
In any case, and whatever its nature may be, we have a strong sense that there is a life and world beyond ourselves that has its own reality. But if we cannot ultimately know about that reality, our judgments about it may be as illusory as our perceptions of it. In the second part of this chapter, we will see that Daoism seems more optimistic about our ability to experience Ultimate Reality, even if we cannot know it as an empirical object.
We find this in the Zhuangzi: Lady Li was the daughter of the border guard of Ai. When she was first taken captive and brought to the state of Jin, she wept until her tears drenched the collar of her robe. But later, when she went to live in the palace of the ruler, shared his couch with him, and ate the delicious meats of his table, she wondered why she had ever wept. How do I know that the dead do not wonder why they ever longed for life?
He who dreams of drinking wine may weep when morning comes; he who dreams of weeping in the morning may go off to hunt. While he is dreaming, he does not know it is a dream, and in his dream, he may even try to interpret his dream. Only after he wakes does he know it was a dream.
And someday there will be a great awakening when we know this is all a great dream. But if death allows us to return to Dao, then the transformation from life to death may be a tremendous benefit. This is supported later in the Zhuangzi with the following story When Zhuangzi went to Chu, he saw an old skull, all dry and parched.
Was your state overthrown and did you bow beneath the axe, and so came to this? Did you do some evil deed and were you ashamed to bring disgrace upon your parents and family, and so came to this? Was it through the pangs of cold and hunger that you came to this?
Or did the springs and autumns pile up until they brought you to this? The dead know nothing of these! Would you like to hear a lecture on the dead? With nothing to do, our springs and autumns are as endless as Heaven and Earth. A king facing south on his throne could have no more happiness than this! First, dreams— with their transformative power to move us and inform us—are a type of mental phenomenon. Moreover, the intentional content of dreams only differs in degree from that of waking experience.
Both the Daodejing and Zhuangzi describe a certain kind of subjective experience—of Dao—as taking one beyond the illusory character of life as it is ordinarily experienced. This will also be discussed in our examination of these two classical Daoist texts. First though, I want to share a couple of thoughts by comparing how the role of dreaming can be understood from a Western subject-oriented view, with the Daoist Dao-oriented view that will be discussed in more depth in the second part of this chapter.
This is called the Transformation of Things. But who is the subject here? Is it Zhuang Zhou, who upon waking experienced himself as solidly and unmistakably Zhuang Zhou? This is not to radically distinguish between embodied consciousness and the bodies it imbues with the capacity for subjective experience.
Rather, and as the passage suggests, I think it is meant to draw our attention to Dao and its mysterious transformative powers. Namely, regardless of the particular lives at hand or the bodies that they animate, they are all the same in being united in Dao. Despite their differences, they all have the power to change of their own accord in virtue of being alive. Dreams allow us to confront a part of ourselves that is a mystery to us and that informs us that we are part of something larger— something beyond the self that is also a part of the self, as Dao is in each of us but is also eternally beyond any one of us.
Why should we automatically privilege our waking life over our dream life when it comes to forming a relationship with Ultimate Reality, which goes beyond them both? In that state, something also happened that brought that person back to the land of the living. Who knows what we will experience if anything as we pass into death from life; as we will see shortly, Daoism views life and death as mysteries that can be deeply, even spiritually, appreciated so long as we open ourselves up to them.
Both the Zhuangzi and Daodejing tell us that in order to do this, we must start from a place of not knowing—to be open to possibilities never before experienced—and that preconceived notions will only keep us from taking them in. Shall we welcome the mysteries even when death comes our way? Here is what chapter 1 says about Dao: The Dao that can be spoken of is not the constant Dao; the Dao that can be named is not the constant name.
The nameless was the beginning of Heaven and Earth; the named was the mother of the myriad creatures. Hence always rid yourself of desires in order to observe its secrets; but always allow yourself to have desires in order to observe its manifestations. These two are the same but diverge in name as they issue forth.
Being the same they are called mysteries, mystery upon mystery—the gateway of the manifold secrets. Dao is the mother of the myriad creatures—all that was, is, and will be. We also read in chapter 42 of the Daodejing: Dao begets one, one begets two, two begets three, and three begets the myriad creatures.
The myriad creatures carry on their backs the Yin and embrace in their arms the Yang, and are the blending of the generative forces of the two. This is one way of thinking about Dao. What we observe is not change itself, but the effect that change has had on things. These two aspects of reality—the changeless change that can only be observed in virtue of the effect it has on what Dao has created, and the things that are observed as changing because Dao has made it so—are in practice inescapably interdependent.
There is no change unless there is something to be changed. Or, the changeless way or dao of change is activated only once it has something to act upon. The changeless way of change still exists and is real even before there is anything to be changed though. This is the ultimate power of Dao: to create something out of nothing. Would this be out of nothing in an absolute sense? Consider this excerpt from chapter 25 of the text: There is a thing confusedly formed, born before Heaven and Earth.
Silent and void it stands alone and does not change, goes round and does not weary. It is capable of being the mother of the world. In short, this is the way the world changes. We focus on what is created because we can see, hear, or experience it in a more tangible way. For example, it is not possible to have a creative thought without first being open to the possibilities of things not yet thought. Similarly, it is the empty space between the notes that makes manifest the sound.
For example, Nothing is not logically inconsistent with Something; it is a vital aspect of what anything is, including what it can do. Think again about the generative power of Dao. Everything that exists first had the potential to exist, and was at some point brought into existence from what it was not. Moreover, things and processes can be distinguished from others only by virtue of what they are not, making each thing definite one is not two, two is not three, etc.
Therefore, Nothing is not Nothing in an absolute sense. Nothing is not the negation of Something, rather, it is essential to what makes it what it is, including the way it can change. These qualities refer to the same thing that we call lightness or darkness depending on our focus and how we desire to make use of them, but they are different only in degree, existing on a continuum and manifesting as definite qualities because of what they are not and by contrast.
Chapter 11 of the Daodejing makes clear this point: Thirty spokes share a hub. Adapt the nothing therein to the purpose at hand, and you will have the use of the cart. Knead clay in order to make a vessel. Adapt the nothing therein to the purpose at hand, and you will have the use of the vessel. Cut out doors and windows in order to make a room. Adapt the nothing therein to the purpose at hand, and you will have the use of the room.
Thus what we gain is Something, yet it is by virtue of Nothing that this can be put to use. However, if we expand our focus beyond the specific purpose or desired end we may have in mind, we can experience the mysteries of Dao on what could be called a spiritual level. In this way, we have phenomenological access to the Mother of Creation that produces all things and brings them to completion, not in knowing the details of the process but in having our very being moved by being part of creation itself.
We do not live our lives as much as life is living us. From this perspective, we are not so much subjects of consciousness as we are subjects of life, a life that is given to us, and it is a false sense of agency and overabundance of desire that make us think that we are the ultimate source of our own vitality.
We live for as long as Dao carries us, and then we return to that great source. This realization should dramatically impact how we experience and value life: as for our own existence, there was an almost infinitely greater chance of our not being, but here we are. Life is truly a miracle, a dimly visible reality from which we move, and breathe, and have our being. Life may be the most profound mystery of all.
Of it, how can we not stand in awe? The Phenomenology of Death in the Daodejing As light and dark are mutually implying complements, so too are life and death. Here is another key point in the Daodejing: what we perceive and name shapes the world as we experience it. Our power to create a human world can never match the power of Dao though, which has ultimate power over our lives and the lives of all beings, although it need not make a show of it.
Dao and its power are beyond our control, no matter how much we would like to think otherwise. Dao produces all things, including our natural capacity to live as we uniquely do as human beings. We can create only because Dao has created us to do so. Our nature is to create, which rests on our innate capacity to distinguish things.
We name them based on our unique way of experiencing them as separate and distinct. Then we construct new things by putting the parts together in new and different ways. Dao has given us this human way, but it has become unbalanced and unhealthy. This is one of the most important points that the Daodejing makes: we are consumed by desire to construct more and to have more, and as a result we are losing our connection with each other as well as with Dao, the Great Maker who has given us our very lives.
The Yin—Yang relation has become unbalanced in us, and too much Yang energy is making us sick. This is why the Daodejing reminds us to embrace the Yin—to welcome the dark, to return to our roots, to live simply and be receptive to the source and sustainer of life itself.
In a way, the emptiness, stillness, and silence of Dao is more like death than life.
The dim-witted domesticated livestock and poultry certainly suffer for it. But why does no one grieve for the thousands of wild creatures murdered by every pass of the plow and combine? Why do we ignore the blood gushing from our tofu stir fry? But this would require continued soil mining to produce the grain. Instead, in the spirit of big dreaming, I would suggest that we cease growing grain for animal feed, and convert that cropland back to grassland, restore the soil to good health, and give it back to the indigenous wild life — let it heal.
He wondered if hunting with firearms was ethical. How much technology is too much? When the Cree replaced bows with guns, they killed more caribou. The caribou were still free, the people had entered a trap. Obviously, the turd in the swimming pool is the way we think — our insane culture.
Are we capable of firing up our brains and envisioning humankind living in balance with the rest of life? Yes, if we try. Are we capable of escaping from our cage? Yes, with patience and determination. Is it possible that sanity is contagious? Olson concludes that we would be wise to make some effort to evolve. It will take generations to create cultures that win the Radical Sustainability seal of approval, but all we have to lose is an insane way of life.
The book has two parts: ideas and endangered skills. The ideas section describes his philosophy of life. The skills section is a sampler of essential knowledge for squatters: making traps and snares, skinning and gutting game, medicinal plants, food preservation, sex without pregnancy, tips for cooking earthworms, slugs, and maggots, and so on. Chestnuts are good food, but horse chestnuts are toxic.
How do you tell the difference? Camas is good food, but death camas, which looks the same at harvest time, is not mentioned. Why is it called death camas? He writes like a cheerful outlaw who has created a rewarding career in harvesting roadkill, foraging for nuts, roasting grasshoppers, and feasting on dandelions. Obviously, this week is an inconvenient time for seven-point-something billion to become squatters. But the rising cost and scarcity of energy may turn us all into squatters before long, ready or not.
Nevertheless, he is fully engaged in the most important work of our era — finding the path to genuine sustainability. Truly, every week is a perfect opportunity for unlearning, rewilding, thinking, and living with greater integrity. Mar 20, Libby - On gardening hiatus rated it it was amazing. To really make it as a primitive initiate would take more research and study, but much of that would be better off subsumed under a practical launching pad of experience, and this book seems like the perfect place for that beginning.
Olson states, "if 'Unlearn, Rewild: Earth Skills, Ideas and Inspiration for the Fugure Primitive,' is a great book by Miles Olson filled with the ideas and philosophy that we need to take care of Mother Earth, and the practical skills to get one started on the path.
Olson states, "if philosophy doesn't translate into action, it is useless," and with that I wholeheartedly agree. In an interview on youtube with Suzanne Lindgren, assistant editor of Utne Reader, Olson describes his journey as beginning at age 17 when he ended up living in the woods by himself for a few months.
He describes his experience as an initiation or rite of passage in which the venner of culture and societal mores were exchanged for an experience of reality. This experience, he further describes, as being beyond human understanding.
Reminds me of the experience of Cheryl Strayed in the movie, 'Wild. Others of long wilderness trek expeiences have described the almost spiritual experience of being alone in the woods, and what Olsen is saying reminds me of this. He speaks eloquently about the sustainable movement and argues for something much more fulfilling than just sustainability. He states in his introduction, "to assume that the system is going to crumble, that any day now the forces threatening life on Earth will grind to a halt and stop leaving us free to live a more simple life, is not strategically wise.
In one part of his book, he proposes that in building communities, people can find their niche of what they love doing and what is needed by the community. This makes me think of my husband, who is not the best hunter. He's 62 now, and disabled. But friends of his who knew that he would use deer meat, would bring deer they had killed to him. He was a meat butcher as a young man. This was a skill that he put to good use and often whoever brought the deer received some tasty homemade jerky in return.
Olsen's book made me think of many other ways a deer carcass might be used. What have they been doing with the deer skins? They've just been discarded. Olsen writes, "we have evolved to live meaningful lives, in communities with young and old, harvesting food to eat and share, killing plants and animals to live, watching elders die, building our own homes, keeping them warm, learning the stories of the mountains and rivers and ancestors.
I live in a valley in Wilkes County, North Carolina on property that has been handed down for at least four generations, and I love the stories that are connected to this valley, as well as the experiences I have had here since birth. I was conceived along the spine of Sly Mountain, which stands behind my home. Yet, even having this great treasure, I have been very conditioned by the society in which I live and I've ended up measuring success and failure through the lens of that conditioning.
Olsen's truths have been a part of me for some years since I've come to understand what we as a human species are doing to our planet. But I have put action to these truths in half measure, largely because of societal conditioning. Even with that half measure, I have found a rich connection to the Earth in gardening and bringing healthy food to the table that is shared with family.
Olsen's book guides me into a knowing of how much more needs to be done. Although I am familiar with many of the concepts in Olsen's Part I ideas, he presents them in lively ways I've not yet considered. The chapter on succession was full of ideas I had not thought about.
For example, "if an area of land that has been devastated by human activity or natural disaster is simply left alone, it will heal. But to really get to the point, this is the big question: What about humans? In part II endangered skills, Olsen presents chapters on learning how to live, fire and light, working with skin, and much more.
There's a whole chapter on bugs as food. I'm a bit squeamish on that, but I'm sure necessity could create a delicious meal of grasshopers. I read the entire chapter, but I will leave that one to necessity. There's a lot of good, practical teaching in the skills chapters. I have neighbors who hunt and kill bears, so I found the information about bear fat to be quite interesting, especially the fact that it could be used for candles.
I am deeply grateful to the author for writing with such skill and integrity on subjects that are of the utmost concern. The information is timely and much needed. View all 7 comments. Feb 17, Ruby added it. I'm not surprised that this book has a tonne of one star AND five star ratings. Miles is nothing if not controversial. He talks of survival skills like eating rodents, animal eyes, tanning leather with brains, the nutritional value of maggots All pretty confronting stuff.
He also critiques the notion that veganism provides I'm not surprised that this book has a tonne of one star AND five star ratings. He also critiques the notion that veganism provides a sustainable lifestyle AND that it is a cruelty-free diet. His arguments are sure to ruffle a few feathers.
Do I agree with Miles? Honestly, it's complicated. I agree with him that a radical overhaul is necessary if we humans are to continue living on this planet without killing it. I agree that we need to look at our dreadful, toxic way of living as a matter of urgency. Do I agree that only hunter-gatherer societies are sustainable? I'm not sure. I do have some faith in science. I suspect new styles of architecture and agriculture might provide a more feasible solution than trying to support 8 billion people through hunting and foraging.
I'm not gong to write him off because I think it is good to keep an open mind, but I am not convinced, either. Life is complicated. Especially the business of feeding and sheltering 8 billion humans without destroying the planet. It's food for thought, though. Jul 29, Rachel Archelaus rated it liked it. I honestly kept wanting to love this book. The trouble is that it's so pessimistic! It's so judgmental.
I completely admire the author and am fascinated by his experience living wildly, but it was hard to read it straight through due to the depressive nature of the writing. Apr 14, Pam Dawling rated it liked it. I thought I would learn about growing diversified hedgerows, and including areas of native wild plants to attract beneficial insects and predators. Instead, this book combines philosophy, politics, and ethics with some survival skills.
Skills such as foraging, trapping, and using what you have are included. The author, Miles Olson, was part of a small community of feral homesteaders for ten years, ten years ago on Vancouver Island. While I enjoyed some of the essays in this book, I was disappointed to find so little about growing food, which is my own passion in life.
The author sees all agriculture as intrinsically problematic. The food part of the book is very meat-focused. I believe a mostly vegetarian diet supplemented with meat is the more sustainable way to go. I agree with the author that skills are pointless if not grounded in a cohesive context. Why tan hides? We cannot relax into philosophizing without making practical contributions.
Currently the favored word for planet-inclusive agriculture is regenerative. We need to consider what we actually mean by the words we use. What is it we want to sustain? Destroying the rainforest to grow soybeans for animal and vegetarian food is not sustainable. Monocultures of any sort destroy diversity.
Destroying peat bogs to plant trees as carbon offsets for other unsustainable practices is not sustainable. Destroying good agricultural land to make conifer plantations so that jet-setters can continue jetting about is not sustainable. The global population needs to be fed. And so will the people of the next century.
Synonyms: undomesticated, uncivilized. Farm animals are dominated and controlled by farmers, with their wild spirits extinguished. Humans are also domesticated animals. Hence the need for us to unlearn some domestication. Cast off assumptions that you need to earn your keep, for instance. I found his analysis unsatisfactory. While I found some of his thinking valuable, I did not like his gloominess, or the certainty that he professes.
Our lifetimes, if we are not sedated, are going to be filled with loss and struggle. In reading other reviews, I found that others say some of his facts are untrue. So, reader beware. Do not throw your critical thinking to the winds. I live in a large community started in Yes, I feel defensive! He claims to be descended from nomadic reindeer hunter-herders in Scandinavia and acorn-gathering fisher people in the British Isles. I had not heard of Ancient Brits eating acorns.
British acorns are considerably smaller than American acorns, and hazelnuts are tastier. When he was 17, Miles benefited from spending several summer months, living alone in a cabin in the woods on a small island in British Columbia. He was fortunate that it was not winter, or somewhere with a less benign climate, or the streets of Chicago. He was fortunate to be a physically healthy young white man. He grew a garden, foraged, trapped, and hunted.
The solitude was life-changing for him. Are tools neutral? People with guns kill more people than people without guns. We have to reduce the risk of gun deaths by making more gradual changes, and working on a plan towards our goal.
Which technologies are ethical, appropriate, and which ones are inherently destructive? Good questions from the author. I agree that technology can provide power and efficiency, while it can also take away understanding and connection. The internet allows us unprecedented ways to connect with others. But these are inferior to real-life connections, as we have become acutely aware during the Covid pandemic. Many societies have collapsed. Possibly some groups out-hunted or out-gathered what their environment could continue providing?
Several pages bemoan the terrible things that white people did when arriving in North America. I doubt his claim that the immigrants did not appreciate that they had found something beautiful, a better way of life. Or that they all? How does the blond, blue-eyed white male reconcile himself to his lineage of colonizers? Olson says that we should use these privileges to navigate our way towards a society that is completely intolerant of racism, empire and genocide.
The next hot topic is about diet — is veganism or radical sustainability best? Olson is an ex-vegan. He no longer believes veganism is good for humans or the planet. We have no evidence of a traditional society that sustained itself by being vegan.
The very valid concerns and passions that drive vegans also drive the author. But their conclusions are different. They hunt, fish, trap and forage. Veganism does not address domestication, over-population and the reduction of wild land. On the contrary it seems more urban, more detached from the roots of finding our own food.
Veganism is efficient cut out the cattle and eat the grain ourselves! But hunter-gatherers worked fewer hours than farmers. Nowadays we cannot all become hunter-gatherers. Population density is too high where most of us live. Biologically, we are omnivores. Herbivorous animals have multi-chambered stomachs, regurgitate and chew the cud, and lack incisors.
We are not like that. Cultures that eat mostly raw foods eat mostly meat. Those that eat mainly plants, mostly cook them or ferment them. A place-based locavore diet involves us in noticing and supporting what foods can be produced on the land we live on.
It can teach us humility and respect. The next essay is about the succession of plant types that colonize bare soil. Invasive plants are not a cause of destruction but a first response of the environment. Scotch broom may be followed by Himalayan blackberries, then red alder and finally the climax species of hemlock and cedar.
Following the essays is the section on endangered practical skills. Lots of myth-busting. Roadkill can be a source of meat, and here you can learn how to tell how fresh the meat is. Look at the eyes, pull the hair, bend the joints, look at the size of the maggots.
I like to have facts, rather than myths. I do hope he checked his facts. Once again we see that the focus of this book really is on meat. Olson says that in Africa, at least one group of Pygmy people will kill an elephant and camp around it, feasting and drying some meat for later, until it was all used. No freezers or refrigerators in sight. It is easier to imagine Inuit caribou hunters keeping meat cached for a year or more, because of the cold.
Next comes a chapter on feral food preservation. Traditionally, before refrigeration, there were three main methods of food preservation: drying, cellaring and fermentation. Secondary methods include salting, smoking and packing in various liquids or finely divided solids like ashes and sand. At last! Vegetables and fruit! Anything that can be dried in a dehydrator can be dried by sun and air, indoors or out. I was especially intrigued by the recipe for Gundru, or Gundruk, one of the national foods of Nepal.
Pickled greens, without any salt. Crush the leaves, preserving the juices, and pack tightly in a jar, tamping down the layers. Put a lid on. Leave the jar on a tray or plate in a warm place for weeks. When ready it will smell tangy and tasty. It can be eaten fresh, or can be dried, but should be used within a few weeks of opening.
Olson explains the butterfly cut, a way to slice meat into long thin strips for drying, and discusses the hazards of smoking carcinogenic creosote. He explains how to eat various less-likely parts of animals, and also the difference between the fat of herbivores and that of omnivores and carnivores, and explains how to render fat and store it. Next he gives directions for making pemmican, a staple food of Plains Native Americans.
It is a mixture of powdered dried red meat with rendered fat, rolled into balls. The author has personally lived off pemmican as a staple for several months. If dried berries, seaweed or other dried plants are included, it is a complete food. The next chapter brings in some plants as medicine. The author wisely encourages us to learn a few basic useful plants first, and really understand those, rather than overwhelm ourselves with hundreds of local medicinal plants.
Feral food cultivation is next, managing wild food plant sources to encourage more of what we want — pruning berry patches, weeding and tending camas plots. What appeared to incomers to be completely wild forests were sometimes forest gardens carefully tended by the native people.
Clearing land to grow or raise culturally approved foods domestication puts us at war with what the land is naturally producing. Do you have a deer problem or a venison abundance? Miles favors learning how to support the land to feed us in sustainable, elegant and effective ways. The scope of his inquiry ranges from Emily Bronte to Sade, from St. Therese to Claude Levi-Strauss, and Dr.
Kinsey; and the subjects he covers include prostitution, mythical ecstasy, cruelty, and organized war. Investigating desire prior to and extending beyond the realm of sexuality, he argues that eroticism is "a psychological quest not alien to death.
Erotism Death and Sensuality - Georges Bataille. See more But after discovering that she descends from a bloodline both gifted and cursed, Mac is plunged into a secret history: an ancient conflict between humans and immortals who have lived concealed among us for thousands of years. What follows is a shocking chain of events with devastating consequences, and now Mac struggles to cope with grief while continuing her mission to acquire and control the Sinsar Dubh — a book of dark, forbidden magic scribed by the mythical Unseelie King, containing the power to create and destroy worlds.
In an epic battle between humans and Fae, the hunter becomes the hunted when the Sinsar Dubh turns on Mac and begins mowing a deadly path through those she loves. Who can she turn to? Who can she trust? Who is the woman haunting her dreams?
More important, who is Mac herself and what is the destiny she glimpses in the black and crimson designs of an ancient tarot card? Andrey Ulanov. Ibrahim Almoamir. With her parents missing and the lives of her loved ones under siege, Mac is about to come face-to-face with a soul-shattering truth—about herself and her sister, about Jericho Barrons…and about the world she thought she knew. Bipasha Basu. Do u have the chase begins by sandra corton? But evil is closer. And suddenly the sidhe-seer is on the hunt: For answers.
For revenge. And for an ancient book of dark magic so evil, it corrupts anyone who touches it. Then I discovered that Alina and I descend, not from good wholesome southern stock, but from an ancient Celtic bloodline of powerful sidhe-seers, people who can see the Fae. Not only can I see the terrifying otherworldly race, but I can sense the sacred Fae relics that hold the deadliest of their magic.
See more When my sister was found dead in a trash-filled alley in Dublin, I came over to get answers. Now all I want is revenge. In her fight to stay alive, Mac must find the Sinsar Dubh—a million-year-old book of the blackest magic imaginable, which holds the key to power over both the worlds of the Fae and of Man.
For centuries the shadowy realm of the Fae has coexisted with that of humans. Now the walls between the two are coming down, and Mac is the only thing that stands between them. I'm a sidhe-seer, one who sees the Fae, a fact I accepted only recently and very reluctantly. See more My philosophy is pretty simple - any day nobody's trying to kill me is a good day in my book.
I haven't had many good days lately. Not since the walls between Man and Fae came down. But then, there's not a sidhe-seer alive who's had a good day since then. Journeying to Ireland in search of answers, Mac is soon faced with an even greater challenge: staying alive long enough to master a power she had no idea she possessed - a gift that allows her to see beyond the world of man, into the dangerous realm of the Fae.
As Mac delves deeper into the mystery of her sister's death, her every move is shadowed by the dark, mysterious Jericho As the boundary between worlds begins to crumble, Mac's true mission becomes clear: to find the elusive Sinsar Dubh before someone else claims the all-powerful Dark Book - because whoever gets to it first holds nothing less than complete control both worlds in their hands.
Renamed the Ash Princess, she endured relentless abuse and ridicule from the Kaiser and his court. As the rightful heir to the Astrean crown, it runs in her veins. And if she learned nothing else from her mother, she learned that a Queen never cowers.
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