- Jul 2023
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docdrop.org docdrop.org
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accepting our animal nature, and end this human exceptionalism, which blinds us to our animal nature, just for starters. If we have a meeting about climate or biodiversity, in our minds we need to invite all other creatures to those meetings. And I'm not just trying to be foolish or silly here. I'm serious, I'm dead serious about it. We 01:24:09 need to be sitting at the table with the elephants and the jaguars and the wolves and the algae and the apple trees and the bees and allowing those voices somehow into our conversation.
- for: symbiocene, human exceptionalism
- question
- how do we invite them in? if they cannot represent themselves, how do we represent them?
- does anyone know what' it's like to be a bat?
- how do we invite them in? if they cannot represent themselves, how do we represent them?
- remind ourselves of our animal nature
- mortality salience counters human exceptionalism
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docdrop.org docdrop.org
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- Title SOS d'un terrien en detresse
- This is a famous French song that is covered by Dimash Kudaibergen
- The original was written by Daniel Bolavoine, who tragically died in a helicopter crash as he was going to Africa to help with a development project
- Balavoine made it famous on his rock opera performance on the French "Starmania" show. There is another orchestral recording Balavoine did afterwards:
- This video is Dimash performing the famous song for the French people. Dimash sings it with pristien vocal expression, even beyond the original
- The history of how Dimash adapted this song is shown in this youtube video, which shows his famous Chinese reality show performance
- The opening lyric of the song
- why do I live, why do I die? is a perfect BEing Journey to discuss mortality salience
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bafybeihzua2lldmlutkxlie7jfppxheow6my62x2qmywif2wukoswo5hqi.ipfs.w3s.link bafybeihzua2lldmlutkxlie7jfppxheow6my62x2qmywif2wukoswo5hqi.ipfs.w3s.link
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forms might be asso-ciated with structures
- comment
- A Deep Humanity analog to the word "structure" is the word "pattern"
- Hence we have the equivalency:
- platonic form = structure = pattern
- and the author's prior statement that
- These mental and subsequently materialized ideas then
- have the potential to
- influence the physical world and to
- feedback into the mental world to produce additional structure and
- physical material
- influence the physical world and to
- is equivalent to Indyweb / Deep Humanity statement that
- individual and collective learning are deeply entangled
- cumulative cultural evolution is mediated through this entanglement
- that is best represented by the idea of dependent origination
- individuals articulate ideas and externally present them to other consciousnesses
- a multi-meaningverse exists whenever social learning occurs and
- multiple perspectives, multiple meaningverses converge
- each individual perspective surfaces their own adjacencies of ideas drawn from their own salience landscape
- which in turn emerge from their own respective unique lebenswelt
- We might also say that to the degree that internal patterns of the symbolosphere correlate with external patterns of the physiosphere, then
- that is the degree to which the universal pattern manifests in both nature nature and in human nature
- since humans (human nature) are an expression of nature (nature nature), we should not expect otherwise
- comment
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“Pandemic or not, I will still lie awake each night with the persistent and unpleasant thoughts of my certain death, but I will choose not to smother this existential dread or anxiety. Instead, I want to explore it, befriend it. I have learned that the only way to conquer the darkness is to venture through it,”
- quote
- "“Pandemic or not, I will still lie awake each night with the persistent and unpleasant thoughts of my certain death, but I will choose not to smother this existential dread or anxiety. Instead, I want to explore it, befriend it. I have learned that the only way to conquer the darkness is to venture through it,”
- Author
- Jenna Lasky
- quote
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For many, Covid-19 was the rude awakening that death was not a long-distance relationship so much as a close neighbor.
- quote
- "For many, Covid-19 was the rude awakening that death was not a long-distance relationship so much as a close neighbor."
- Author
- Allison Hope
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But since Covid-19, I’ve watched people around me – friends, family and perfect strangers my own age whose stories are told in obituaries – drop dead from this contagion. A sharp sense of existential dread has taken up residence in my psyche. That vague inevitability that I assumed would happen in the distant future smashed me over the head like an anvil in an old cartoon. I could easily die sooner than later. My mortality was, for the first time, in center focus.
- due to death of so many young people, covid has shifted mortality salience into center focus for many young people
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- Mar 2023
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www.zen-occidental.net www.zen-occidental.net
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For Becker this is literally true: what we regard as normality is our collective, protective madness, in which we repress the grim truth about the human condition.
Quote - normality is our collective, protective madness in which we repress the grim truth of the human condition.
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brill.com brill.com
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// - This article provides an intersectional study of: - climate change, - collective action research - terror management theory / mortality salience - it explains the beneficial impacts of non-rational relational ontology and recommends the use of ritual practices based on this as a way to promote pro-environmental behavior
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we also share an overarching and dominant individualized ontology that operates primarily in a logic of economization and consumerism. Economic metaphors and language dominate, and keep shifting our frame of reference back to economy. It is consumerism that is most often and consistently enacted in worldview defense when confronted with mortality salience in modern society.
- key observation
- key insight
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Talking about climate change makes us aware of the fact that we are going to die, and social psychological research in the area known as “terror management theory” finds that this mortality salience prompts psychologically defensive strategies that are significantly counterproductive to environmentalism. However, rituals of giving thanks and the felt experience of gratitude they engender through tacit learning may be effective in generating pro-environmental behaviour.
// in other words - mortality salience alone is counter-productive - it triggers psychological defense strategies. - it must be accompanied by expressions of gratitude to be effective and transformative
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- Sep 2022
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Local file Local file
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On this road we encounter the psychological obstacles to adoptingnew thinking as recognizable staging posts along the road: denial, anger,bargaining, depression and, finally, acceptance.
!- similiar to : Mortality Salience - grieving of the loss of a loved one - grieving the future loss of one's own life - Ernest Becker is relevant - Denial of Death, Death Terror !- aligned : Deep Humanity
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- Jul 2022
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ernestbecker.org ernestbecker.org
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it will be worthwhile to develop his idea of a courageous breaking away from culturally-supported immortality systems by looking back in history to a character who many people have thought of as an epitome of a self-realized person, someone who neither accepts his culture’s standardized hero-systems, nor fears death: the philosopher Socrates. When Socrates was brought to trial in 399 BC before a jury of 501 Athenian citizens on charges that included impiety and corrupting the youth, he disappointed most of the jurors (and irritated many of them) by not petitioning for leniency, or appearing intimidated by the penalties he might face if found guilty. And when the jury condemned him to death, he remained composed, and spoke carefully about the consequences of the judgment first for himself, and then for Athens. Through Plato we understand that Socrates’s typical tranquility and self-control never left him throughout his month in prison and up through the final minutes of drinking the hemlock. The eyewitness report has it that he drank the cup of hemlock “calmly and easily,” and had to chastise his friends for their weeping. Combined with other testimony about Socrates’s bravery as a soldier–and the record of his dangerous refusal to obey what he considered to be immoral orders from the leaders of a temporary govemment-all this adds up to the portrait of someone very much at ease with his mortality. What accounts for it? Did Socrates’ courage come from a psychological denial of mortality through embrace of some “immortality system?” Let us look at what he had to say about death to the jurors at his trial immediately after his condemnation. “Death,” he said to them, “is one of two things. Either it is annihilation, and the dead have no consciousness of anything; or … it is really a change: a migration of the soul from this place to another (Plato, Apology, 40c-d).” Those are in fact the only alternatives: maybe its nothingness; maybe it isn’t. Socrates shows himself prepared for either eventuality. Note well: there is no dogmatic assertion of an immortal afterlife here. An assertion like that would, after all, contradict Socrates’ first principle of conduct, which is to never assume that one knows what one doesn’t know. Earlier in his defense speech Socrates had stated the matter about death carefully: “To be afraid of death is only another form of thinking that one is wise when one is not; it is to think that one knows what one does not know …. [Not] possessing any real knowledge of what comes after death, I am also conscious that I do not possess it (29a-b).”
Socrates confrontation of death without fear is an example of how to live authentically with death, without the need for immortality projects.
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- Jun 2022
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globalecoguy.org globalecoguy.org
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Maybe it’s time we talk about it?
Yes, long overdue!
Coming to terms with potential near term extinction of our species, and many others along with it, is a macro-level reflection of the personal and inescapable, existential crisis that all human, and other living beings have to contend with, our own personal, individual mortality. Our personal death can also be interpreted as an extinction event - all appearances are extinguished.
The self-created eco-crisis, with accelerating degradation of nature cannot help but touch a nerve because it is now becoming a daily reminder of our collective vulnerability, Mortality salience of this scale can create enormous amounts of anxiety. We can no longer hide from our mortality when the news is blaring large scale changes every few weeks. It leaves us feeling helpless...just like we are at the time of our own personal death.
In a world that is in denial of death, as pointed out by Ernest Becker in his 1973 Pulitzer-prize winning book of the same title, the signs of a climate system and biosphere in collapse is a frightening reminder of our own death.
Straying from the natural wonderment each human being is born with, we already condition ourselves to live with an existential dread as Becker pointed out:
"Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever."
Beckerian writer Glenn Hughes explores a way to authentically confront this dread, citing Socrates as an example. Three paragraphs from Hughes article point this out, citing Socrates as exemplary:
"Now Becker doesn’t always emphasize this second possibility of authentic faith. One can get the impression from much of his work that any affirmation of enduring meaning is simply a denial of death and the embrace of a lie. But I believe the view expressed in the fifth chapter of The Denial of Death is his more nuanced and genuine position. And I think it will be worthwhile to develop his idea of a courageous breaking away from culturally-supported immortality systems by looking back in history to a character who many people have thought of as an epitome of a self-realized person, someone who neither accepts his culture’s standardized hero-systems, nor fears death: the philosopher Socrates."
"Death is a mystery. Maybe it is annihilation. One simply can’t know otherwise. Socrates is psychologically open to his physical death and possible utter annihilation. But still this does not unnerve him. And if we pursue the question: why not?–we do not have to look far in Plato’s portrait of Socrates for some answers. Plato understood, and captured in his Dialogues, a crucial element in the shaping of Socrates’ character: his willingness to let the fact of death fully penetrate his consciousness. This experience of being fully open to death is so important to Socrates that he makes a point of using it to define his way of life, the life of a philosophos–a “lover of wisdom.” " "So we have come to the crucial point. The Socratic catharsis is a matter of letting death penetrate the self. It is the acceptance of the perishing of everything that will perish. In this acceptance a person imaginatively experiences the death of the body and the possibility of complete annihilation. This is “to ‘taste” death with the lips of your living body [so] that you … know emotionally that you are a creature who will die; “it is the passage into nothing” in which “a corner is turned within one.” And it is this very experience, and no other, that enables a person to act with genuine moral freedom and autonomy, guided by morals and not just attraction and impulses."
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if the process of seeing differently is the process of first and foremost having awareness of the fact that everything you do has an assumption 00:00:14 figure out what those are and by the way the best person to reveal your own assumptions to you is not yourself it's usually someone else hence the power of diversity the importance of diversity 00:00:26 because not only does that diversity reveal your own assumptions to you but it can also complexify your assumptions right because we know from complex systems theory that the best solution is most likely to 00:00:40 exist within a complex search space not a simple search space simply because of statistics right so whereas a simple search space is more adaptable it's more easily to adapt it's 00:00:52 less likely to contain the best solution so what we really want is a diversity of possibilities a diversity of assumptions which diverse groups for instance enable
From a Stop Reset Go Deep Humanity perspective, social interactions with greater diversity allows multi-meaningverses to interact and the salience landscape from each conversant can interact. Since each life is unique, the diversity of perspectival knowing allows strengths to overlap weaknesses and different perspectives can yield novelty. The diversity of ideas encounter each other like diversity in a gene pool, evolving more offsprings which may randomly have greater fitness to the environment.
Johari's window is a direct consequence of this diversity of perspectives, this converged multi-meaningverse of the Lebenswelt..
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at the individual 00:11:56 level the trade-off priorities are unbelievably individual like it just there's no average you're saying yeah there's no like when you looked at the average
Another way to articulate this is to say that there is an enormous range of salience landscapes.
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URL
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- May 2022
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www.usmcu.edu www.usmcu.edu
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Second, acknowledging increased affective insecurity and that heightened vulnerability and fear will be a factor, great efforts must be made to bolster the care, support and protection provided to people.
Mortality salience for the masses - operationalizing terror management theory (TMT) and Deep Humanity BEing Journeys that take individuals to explore the depths of their humanity to make sense of the times we are in will play a critical role in contextualizing fear of death triggered by unstable circumstances and ameliorating these fears with the wisdom that comes from a living comprehension of the sacredness of our life and eventual death.
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- Nov 2021
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docdrop.org docdrop.org
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Like, the world I came to is exactly the same as the world that I left. But what you wouldn't have understood is that every breath that you took contributed to the possibility of countless lives after you - lives that you would never see, lives that we are all a part of today. And it's worth thinking that maybe the meaning of our lives are actually not even within the scope of our understanding.
This is a profound observation that shows how our collective species death over deep history shapes the universe. From a first person experience of reality, however, does it makes us feel that the universe is intimate? The universe is a grand dance and we are part of that dance. Ernest Becker's Mortality Salience looms large. How do we feel meaningful in the face of our mortality? How do we alleviate the perennial meaning crisis?
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- Mar 2021
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pubmed.ncbi.nlm.nih.gov pubmed.ncbi.nlm.nih.gov
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Betsch, C., Böhm, R., & Korn, L. (2013). Inviting free-riders or appealing to prosocial behavior? Game-theoretical reflections on communicating herd immunity in vaccine advocacy. Health Psychology: Official Journal of the Division of Health Psychology, American Psychological Association, 32(9), 978–985. https://doi.org/10.1037/a0031590
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- Feb 2021
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psyarxiv.com psyarxiv.com
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Sinclair, A. H., Hakimi, S., Stanley, M., Adcock, R. A., & Samanez-Larkin, G. (2021). Pairing Facts with Imagined Consequences Improves Pandemic-Related Risk Perception. PsyArXiv. https://doi.org/10.31234/osf.io/53a9f
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- Nov 2020
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psyarxiv.com psyarxiv.com
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Schindler, S., Reinhardt, N., & Reinhard, M.-A. (2020). Defending one’s worldviews under mortality salience – Testing the validity of an established idea. PsyArXiv. https://doi.org/10.31234/osf.io/7bxcs
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- Aug 2020
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Carroll, P. (2020, August 20). The Cognitive Biases Behind Society’s Response to COVID-19 | Patrick Carroll. https://fee.org/articles/the-cognitive-biases-behind-societys-response-to-covid-19/
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- May 2020
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psyarxiv.com psyarxiv.com
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Golec, A., Bierwiaczonek, K., Baran, T., Hase, A., & Keenan, O. (2020). Sexual Prejudice and Concerns of National Survival in Poland during the COVID-19 Pandemic [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/jsuyg
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psyarxiv.com psyarxiv.com
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Haaf, J. M., Hoogeveen, S., Berkhout, S., Gronau, Q. F., & Wagenmakers, E. (2020, April 14). A Bayesian Multiverse Analysis of Many Labs 4: Quantifying the Evidence against Mortality Salience. https://doi.org/10.31234/osf.io/cb9er
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- Apr 2017
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static1.squarespace.com static1.squarespace.com
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hen we ascribe little responsibilityto the rhetor with respect to what he has chosen to give salience
This did seem like an odd consequence of Blitzer's argument. For example, it seemed irrelevant that Lincoln was the person who delivered the Gettysburg Address, and that he chose to address the situation in the particular way he did, emphasizing unity over further antagonism. Blitzer's explanation is that some of the situation (needing unity over antagonism, I suppose) still exists, but there are a lot of ways to respond to the urgency of war, and historically a call to unity and peace is not necessarily the natural and dominant narrative. We need to grant Lincoln some agency for making those rhetorical choices which impacted the way the war eventually ended (with the Southerners becoming countrymen again rather then citizens of a deposed state).
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