See Constructivism

See Entailment Net

Rachel Burnham's review (http://rachelburnham.blogspot.com/2019/07/review-of-curation-power-of-selection.html) of Michael Bhaskar's book "Curation. The power of selection in a world of excess" describes curation in terms of selection:

[Bhaskar] describes curation as 'using acts of selection and arrangement (but also refining, reducing, displaying, simplifying, presenting and explaining) to add value.

...

He sees expert selection as at the start of good curation and quotes from Maria Popova, curator of the highly thought of 'Brain Pickings': "The art of curation isn't about the individual pieces of content, but about how these pieces fit together, what story they tell by being placed next to each other, and what statement the context they create makes about the culture and the world at large. This is, she argues, a process of 'pattern recognition'. Seeing how things fit together, understanding connections (which multiply in a networked environment), but then also, crucially, creating new ones by recombining them, is a massive part of curation."

Specifically, this mechanism is our nomic and entailment net.

In some situations the control mechanisms may come from a place external of the systems under control. For example, from a farmer (C) that controls many of the conditions/inputs of the plants (Sn) on the farm (S').

But in the situation of a true democracy (S'), the control mechanism (perhaps better called a coordination mechanism) comes from the people themselves (Sn). This coordination mechanism (C) is composed of a good-faith process where the people (Sn) create and edit the rules they agree to live under.

CEStocism believes various forms of media already allow humanity to transcend individual thought, however the use and quality of media ranges widely, and this variety leads us to disbelieve that a single coherent superorganism or global brain will come about. Rather, we see the continuing evolution, interaction, merging and splitting of distinct worldviews or stable conceptual systems.

We also believe the future holds a chance of either or both: (a) A novel metasystem transition that allows for a continued greater conservation phase. (b) A significant risk of either a consequential collapse, release and reorganization of societal resources

We respect the specific definition of 'thought' defined by Principia Cybernetica, but we feel the real distinction of the human animal from other animals is humans' extensive use of fine-grained signs. We also stress that self-consciousness, tool making, imagination, planning, play, sense of humor and esthetic feelings are likely abilities/activities shared by some other animals, although maybe not to the same fine-grained ability as humans. We further stress that human are still animals.

Agreement between several p-individuals across several m-individuals. See Pask's Conversation Theory

Agreement between several p-individuals within one m-individual. See Pask's Conversation Theory

A perception-action cycle

CDStoicism is an incomplete worldview, however the explanations of the world that it offers include cybernetics, ecology, cybernetics, biosemiotics.

(Help make it more complete)[https://cestoicism.neocities.org/Nomic.html].

See vicarious selectors

Again, for a non-anthropomorphic agent like nature, 'we believe choice' is done non-anthropomorphically, such as through randomness or by natural law/principle.

We differ from PcP here: Nature as an agent does not come into being. Rather nature itself is being, and exists throughout all time and space (as does nature's agency).

For a non-anthropomorphic agent like nature, we believe 'choice' is done non-anthropomorphically, such as through randomness or by natural law/principle.

In accordance with Naturalistic Pantheism, we choose to not anthropomorphize nature.

"Taking the transcendental idealism of Immanuel Kant as his starting point, Schopenhauer argues that the world we experience around us—the world of objects in space and time and related in causal ways—exists solely as ‘representation’ (Vorstellung) dependent on a cognizing subject, not as a world that can be considered to exist in itself (i.e. independently of how it appears to the subject’s mind). Our knowledge of objects is thus knowledge of mere phenomena rather than things-in-themselves. Schopenhauer identifies the thing-in-itself—the inner essence of everything—as will: a blind, unconscious, aimless striving devoid of knowledge, outside of space and time, and free of all multiplicity. The world as representation is, therefore, the ‘objectification’ of the will."

• From Wikipedia's The World as Will and Representation

For a non-anthropomorphic agent like nature, 'choice' is done non-anthropomorphically, through randomness or by natural law/principle.

In accordance with Naturalistic Pantheism, we choose to not anthropomorphize nature.

Stoic disciplines and virtues offer guidance for individual action. Deep Ecology, Ecological Economics and the Solidarity Economics offer guidance for collective action.

Link in page 227 of 'Neither Ghost Nor Machine'

The r- and K-situations correspond to different phases in the adaptive cycle. r is the growth or exploitation phase. K is the conservation phase.

See ultlimate ends as defined in by Ecological Economics.

This is meant in its literal sense: That systems well-suited to their environmental niche are likely to recreate themselves in that niche.

Others misapplied this phrase to assert that the behavior of social groups is fixed and genetically-determined. This use of the phrase is called Social Darwinism, and is often used to justify racism. CEStocism does not agree with this interpretation and use of the phrase.

Living parts of existence that continue to survive) have periods of constructive evolution in the K-phase of their adaptive cycle, and also demonstrate resilience both within one cycle and throughout many cycles in a panarchy.

CE Stoicism de-emphasizes and is uninterested in the idea of "up-loading" one's mind and instead emphasizes the idea of creative immortality achieved by an contantly-evolving Stable Conceptual System (SCS) that maintains high fitness.

CEStoicism is unsure if older religious systems, and the idea of metaphysical immortality, are losing their influence. However, we do agree that other forms of immortality are gaining appeal, including the immortality of stable conceptual systems (SCSs).

On both points 10 and 11, CEStoicism differs with Principia Cybernetica. Rather than humanity integrating into a 'world society and government', CEStoicism believes that people are gaining more opportunities to discover an increasing number of non-geographic cultures/worldviews (which are themselves stable conceptual systems (SCSs), which they may explore and possibly join. SCSs converse with each other through conflict and cooperation, through interaction. These conversations may result in the emergence of more complex SCSs capable of broader and deeper conversation. Potentially, these SCSs may be semi-immortal in the sense that they have the possibility to continue propagating through human generations, if they maintain fitness. We de-emphasize the idea of human minds integrating through a technological/physical connection of their nervous systems. Instead, we see language and culture as the connection, which technology may support.

A world view is a broad stable conceptual system (SCS).

See Bootstrapping.

See Evolutionary Epistemology.

“Life is the universe experiencing itself, in endless variety.” -Alan Watts.

"Through our eyes, the universe is perveiving itself. Through our ears, the universe if listening to its harmonies. We are the witness through which the universe become conscious on its glory, of its magnificence." -Alan Watts.

See Pantheism.

We understand knowledge as a model.

The understanding is knowledge.

A coherent framework.

See values, norms, beliefs.

CEStoicism does not desire the immortality of the individual, to which points 16 and 17 aspire. The evolution of culture/worldview/p-individual can occur with or without the indefinite continuation of individuals. Instead, creative immortality and cultural P-individual immortality suffice.

CEStoicism generally follows Principia Cybernetica's view of philosophy.

Also see Ecological Economic's ultimate ends.

The goal as something that is not present, but which the system works towards is an example of an absential.

Besides stable equilibrium, equifinality also describes the 'release' stage of the adaptive cycle.

CEStoicism defines eudaimonia as a goal, attained by living with virtue.

See r vs. k selection for two types of proliferation/survival strategies.

Links to Survival.

The definition we are most interested in.

See here. From that page:

Broadly speaking, philosophy has three concerns: how the world hangs together, how our beliefs can be justified, and how to live. — Jim Holt, New York Times Book Review, 15 Feb. 2009

See Process.

Such as these Eternal Philosophical Questions.

In Stoicism, the ultimate good is Eudaimonia.

See Metaphysics, introduction.

See Epistemology, introduction

CEStoicism encourages both the formation of groups following its own nomic and entailment net, as well as similarly-concerned groups with different forms of self-coordination.

The functional perspective is one of three main ways CEStoicism looks at things.

This will link to CEStoicism's Ecology page or a subpage within.

The CEStoicism group coordinates itself with a nomic.

We use the following starting fragments: Cybernetics, Ecology, Panarchy, Ecological Economics, Solidarity Economics, Modern Stoicism and Pask's Conversation Theory.

Again, we believe the integration is mainly towards sub-global P-individuals, with potential for greater eventual integration. However, given that P-individuals integrate and bifurcate over time, global integration is not necessarily a goal. Instead, a more-expansive conversation is a goal. Since a conversation is a P-individual in itself, a global conversation would be a global P-individual.

We emphasize that the computer network itself does not have intelligence, agency and autonomy. It is the P-individuals conversing over the network that have intelligence, agency and autonomy.

We believe the majority of integration is on a sub-global P-individual level. However, there remains a possibility that agreement among P-individuals can lead to the emergence of new P-individuals able to engage in further broader and/or deeper conversations with others, possibly on a global level.

See free will.

aka, a cultural P-individual.

In this section, replace all instance of "cybernetic immortality" with "cultural P-individual immortality".

CEStoicism believes that certain cultural P-individuals with high fitness will be better competitors for survival, although expanding off Earth is not a current priority.

We do not foresee the integration off all humanity, even into a single cultural P-individual. Rather, there are and will be many, and many individuals are and will not affiliate with any. We do not use the "plankton" metaphor.

Will for Immortality

CE Stoicism de-emphasizes cybernetic immortality and instead emphasizes the idea of immortality in the form of a communally-created Paskian P-individual (sustained by many M-individuals).

See here for more information.

For further description, see here.

See additional description here.

We see this new mechanism as comprised of memetic evolution and model-based knowledge building and control of associating mental representations.

For more about control of associations see here.

The metasystem transition is described in more detail here.

CE Stoicism de-emphasizes and is uninterested in the idea of "up-loading" one's mind and instead emphasizes the idea of immortality in the form of a communally-created Paskian P-individual (sustained by many M-individuals) that engages other P-individuals in conversations.

CE Stoicism acknowledges the idea of individuals composing a societies functions is like cells composing an organism's biological functions. However, CE Stoicism places greater focus on the idea that an individual's mind, a group's culture and society itself are each composed of one or more P-individuals.

It is defined here.

"Ethics or moral philosophy is a branch of philosophy that involves systematizing, defending, and recommending concepts of right and wrong conduct." - Wikipedia

CEStoicism has micro-ethics (what is right and wrong conduct for individuals) and macro-ethics (what is right and wrong conduct for groups).

CE Stoicism's micro-ethics are informed by Modern Stoicism and ecology.

CE Stoicism's macro-ethics are informed by solidarity economics and, again, by ecology.