there are armed poachers who shoot at us they steal they kill our pigs we think about it all the time 00:06:53 after the wild pigs it's deer their numbers have decreased dramatically since the poachers forced the jarrow to hunt for them wild game is being sold illegally on the 00:07:12 indian market

in the past we used to make candles from beeswax but today we have tortoises the indians give them to us they provide more light and save us from 00:05:19 darkness

hang on a second here you mean i can't drive my car i'm i can't heat my house i can't turn on the lights whenever i want to like well people rightly have all kinds of questions and they can't yet imagine and i would say this is part 00:12:05 of the failure of leadership they can't imagine what that alternative life looks like

the curse of the climate crisis is that relative to covet and relative to the war moves in slower motion yes and that's a challenge

it took leadership and circumstance to ultimately 00:08:08 get a public truly mobilized

that's what we need to do today we need to we need to take an inventory of how many solar arrays do we need how 00:06:27 many wind turbines how many electric buses how many electric heat pumps what's the new generation crown corporations we should be establishing to expedite doing that at scale 00:06:40 and deploying it at scale to actually decarbonize and electrify in the short window of time that we have

c.d howe uh who was the 00:04:58 minister in the king government who oversaw all of this

it's remarkable to me once i started to dig in that the speed and scope of what we did as a country and actually what we specifically did here in british columbia

we had to mobilize up war production and then convert back to peace time all in the space of six years

The Climate Emergency Unit

I'll find the language of Hope and hopefulness hope hopelessness 01:19:11 speak to me more in the sense of are there reasons to still get up clean up suit up and show up and I want to say yes even in the face 01:19:25 of extraordinary difficulty

there's things in the 10th Century in what we think of as now as broadly Western and Central Europe 01:13:46 that are beginning to show up particularly in art and architecture and poetry and music not an accident the musician we know that artists are often people who sense 01:13:59 things and are ahead of a culture they give the first articulation to a set of ideas and so if you today if next time you're in Ottawa I invite you to go to the 01:14:10 National Gallery because the National Gallery in Ottawa has one of the world's best collections of European northern European art and it starts about 1300 01:14:22 there's some before that but their collections of that's old enough to get you into it and it works through historically as you work through the rooms and at least it used to last time I brought it was there it brought you 01:14:36 out into a post-modern into postmodern art as if what's beyond what we think of as Modern Art uh into post-modern art

let's assume that the price of oil uh is at least at the uh 75 range which keeps us out of trouble Keith is at least floating in Alberta maybe even 80 bucks 01:00:56 a barrel maybe even 85 so that we've got some extra money so uh we're going to appoint you and you get to look around for a female and uh 01:01:10 the two of you have to then look around for uh people who are uh indigenous male and female and the four of you are going to be a group and we're going to give you 01:01:22 um uh uh a hundred billion dollars to spend over 10 years which means that you've got uh 10 billion 100 million no we're going to do more 01:01:37 we're going to give you a billion dollars so you've got a hundred million a year and you're going to be able to give it away in 10 million dollar tranches

if you're going to change a system you're in you have to become conscious of it and the way that system is in you

the Chinese and the 00:58:35 ancient Hebrews I mean if if those of us who call ourselves Christians were actually had spent more time not reading the Old Testament in English but understanding the thought patterns in 00:58:48 Hebrew behind English which is a whole different story we would find that that Hebrew patterns of thought and Chinese patterns of thought are remarkably similar which suggests that it's not about 00:59:01 eastern western it's it's it's about a time shift that if you go back four or five thousand years you find lots of people who are thinking in relational terms 00:59:14 and in small group terms

there's an interesting book by Seth Klein Naomi Klein's brother the 00:56:39 just for about creating a mobilizing federal government provincial um almost a state of emergency to address 00:56:53 climate change uh and and that would if you had extraordinary powers then you could basically say well electric vehicles and 00:57:04 more cars is not the solution and we're gonna go in a different area we're going to secure for example the water supply we're going to secure the air supply 00:57:16 we're going to reduce emissions in a very structured way

we've become a province in which the the doctrine has become look out for yourself look out for your family and um and if you can 00:21:44 socialize costs and privatize benefits and of course that's what the oil industry is doing it's what the it's what every industry has learned to do

we don't have anybody in Canada 00:51:56 who's serious about how would you help a whole society that doesn't even understand the depth to which it is modern come to terms of the fact it has no future as a modern culture 00:52:10 and how would you help them understand that in a way that doesn't terrify them and see that as an adventure so we could replace the Alberta Advantage which is about low taxes and money in your pocket 00:52:22 to the Alberta Adventure week Alberta could be earn a reputation at least it could I mean we do have enough Mavericks and things we have the possibility of 00:52:34 earning a global reputation of becoming the most extraordinary place in the world that is taking this work seriously

what I talk about is reaching what I call uh escape velocity from modernity just like reaching escape velocity from the gravity of Earth if if you're trying to get to the moon and you 00:51:45 don't reach escape velocity gravity will bring you back through the atmosphere and kill you in the process

there must be a dozen bodies around the world who are trying to rethink it to some extent economics and 00:47:49 capitalism my issue with all of that is it's still within the frame that our last election was in 14 parties basically saying our future 00:48:03 is fundamentally modern now some of them might say and we want a new kind of capitalism but they're still in a modern frame and so I want to go back to your comment about Donald Trump 00:48:16 and others that there are people who kind of intuitively get it that that we do need to shake up the systems in a really serious way that we've got 00:48:29 but you see it actually took that idea seriously I mean it's just for the moment you and I agree and and anybody who's listening to this agree what we've done in effect 00:48:41 is by agreeing to be oblivious to the systems that we're actually in we have left to people who want to shake 00:48:55 up systems for their own good and in service of their own ego you end up with the Daniel Smiths on Donald Trump's and Eragon in turkey and the Prime Minister the 00:49:08 prime minister of Hungary um and Johnson who was prime minister in England uh I mean you end up with people who are thoroughly destructive yes they're perfectly willing to shake 00:49:21 things up but in a sense to no good end

we're in a position as a modern techno-industrial culture this is my view that it's false to say what the oil 00:29:32 companies are saying that we can keep producing oil and gas we'll get the society to pay for carbon capture and storage and and other stuff but it's going to be a technological salvation 00:29:44 and then we can keep on with our life that's one version the the other version is the environmentalist version which the federal government has bought into and that is we'll go green and then we 00:29:57 can keep everything

the Americanization of the culture of Alberta and the importance of American capital for the 00:24:23 energy industry but there was a lot of migration from the United States from Nebraska and Montana um up north yeah a third of the people who settled 00:24:35 the Prairies between 1880 and 1913 and a third of the three million who came were American my mother born in the U.S yes a lot of 00:24:48 the established you know people who've been here a while uh on the Canadian prairies we look South and we literally see cousins

what worries me is again the the long-term future of the economy in a carbon constrained world 00:27:32 and as a futurist uh what what is your perspective on on the the role of oil going into 2050

Alberta is not a humble place we are not people we are extraordinarily male dominated 00:09:00 you know as well as I do that Alberta did not was not really a place where Europeans showed up uh until late in the 19th century

sadly the now global sustainability industry is mostly stuck with the very 00:05:03 mindset that is the root cause of the wickednesses we are in over six decades

Dr Reuben Nelson Reuben was born and raised in Calgary educated at Queen's University 00:02:49 Queen's theological college and the United theological College in Bangalore India

one of the things that is true of us I 01:13:59 dare say it is true of all of us in our own ways who are listening to this at whatever time we're listening to it and that is there are voices within as we know when we've been dismissed as a person we know when other people have 01:14:13 seen us merely as a function or have taken a quick glance of us and see nothing there a value and they just and we know how much that shrivels us up you know as we know as persons rather 01:14:26 than as functions we're taught in the modern world to take ourselves as functions to work but not your whole person and so one of the things we know as persons is that we light up like 01:14:38 lightbulbs when other persons recognize us as whole persons as a value as a person

in our modern way of thinking the dominant metaphors 01:10:43 are mechanical and in mechanical system is literally the case if you can make the system more efficient you get rid of waste so if you have parts that duplicate each other they're not needed you can get rid of one of them and 01:10:57 that's true for mechanical systems so that waste and mechanical systems can is something you can get rid of and decrease efficiency but in living human 01:11:08 and even biological systems duplication is not waste its resilience

you see that issue is at the heart of civilizational transcendence if we can't learn to 01:05:24 understand how we got this way then we have no chance of transcending the way that has now got us

as I fight the system in which I live and think of all the people out marching for black lives matter and good on them for doing it but am i ignoring the system that lives 01:03:54 in me that is am i pretending that that system is out there and is evil and I'm pure or am i recognizing even as I proclaimed that black lives matter and 01:04:07 the system must change that I and those who march with me are part of that system and participate in it far more than we are there acknowledge

he knows what's at the heart of first enlightenment science 01:02:26 that that is part of the agenda of the Royal Society in 1660 when it was formed but this is in the bottom left-hand corner enough that we can understand reality 01:02:38 and unlike Aristotle we're not understanding it so we can honor it and respect it we're understanding it so we can mess with it

the Center for the 01:00:29 Study of existential risk dedicated the study and mitigation of risks that could lead to human extinction or civilizational collapse and the interesting thing is that modernity is 01:00:41 not on their list either in fact it's not on the list of any of the agencies that now are dedicated to do this work

here is the human 00:50:39 journey the big arrows indicate the way that it in fact developed in history the small errors indicate that of the seven point seven billion of us on the planet people are moving in every direction 00:50:52 from each of those phases and some in each of those phases want to hang on to those phases are not move that's what those great black circles are the little black circles our people who want to 00:51:04 just hang on to what they've got and not move but others are on the move and what's more they're on the move in every possible direction

horizons Canada is the 00:57:47 internal think-tank of the Government of Canada that does strategic foresight

the official fantasy of the 20th century after the war but now also the 21st century is this that of course they will 00:53:15 all become like us and after the war we called it development and they were then third world countries would become first world some second world countries as well and the interesting thing is is 00:53:30 that fundamentally that really hasn't changed if you scratch under the paint of the UN's sustainable development goals what you find is they want to take the very best fruits of modernity and 00:53:42 make them in a fair way distribute them more evenly across the planet so that everybody has the advantages of a modern life and as billa suggested that's a 00:53:56 fantasy that isn't going to happen there isn't enough planet for that to happen but nevertheless this is the official fantasy it drives the OECD and the folks at Davos and the UN and most 00:54:08 universities

we've got to leave the bottom left-hand corner and that only gives you three other spaces to go to and I've already noted that one of those spaces may be a place that has a certain utility short-run 00:50:27 but don't try to build your culture there because you can't do it it's a place that you want to be in for a while but then you wanna leave so it really only gives you two places

let me put in a good word for post modernity to say that it may not be a space you can build a house in and live in but it may be a kind of 00:48:27 wilderness it may be a space you can escape to for a while from modernity to get a different perspective on modernity and one of the things postmodern thinking has done for us is give us perspectives on modernity we hadn't seen 00:48:39 within modernity

we're young we get formed we behave in particular ways and it works for us and so we get reinforcement 00:10:11 and we continue to use it and it's important to understand that overshoot is not about being bad overshoot is about being context insensitive that we 00:10:25 use behaviors that have been successful and that's important we use them because they work but we use them after the conditions have changed enough that in fact we should be adapting new behaviors

talking about a double overshoot and that language isn't well established in the literature yet that 00:06:58 folks get the overshoot that is ecological that we're in ecological overshoot but they don't understand that we're also in cultural and even civilizational overshoot and those are 00:07:10 new concepts that are just emerging they're not well established in the literatur

in portland we've legalized the 00:12:50 transformation of street intersections into public squares as many as any residential neighborhood wants all of them if they like and then the streets that connect the intersections together are all available now for being recreated 00:13:02 and you are able to put things in this space between the sidewalk and the curb and between the sidewalk and your property line 00:13:15 free of charge and free of permit so really what you might say liberalized the community right of way to be reinvented based on the initiative of local residents who are right 00:13:32 there

permanent security”

And while European powers and settlers in their colonies did not set out to exterminate the peoples they conquered, they killed any who resisted, claiming that their hands were forced.

The Spanish thought they had been mandated by God to spread the faith and were thus justified in annexing all territories not populated by Christians in order to convert the heathens.

Today, the U.S. is spending hundreds of millions to address the crisis of methane emissions. But as Tony Ingraffea says, this should have happened a decade ago (https://lnkd.in/eaFpkTrj) and it didn't because of a single person.And none of this is in the past. Ernest Moniz is the single person in the entire world most responsible for legitimizing the hoax of #carboncapture. And carbon capture is only reason that the global oil&gas cartel has been given a green light to #drilldrilldrill.These lies matter, and they are devastating our world

Agreed that this is very well done; however to attribute "mindless consumerism" solely to economic design is an oversimplification. It overlooks the significant role of trauma, mental health, spiritual poverty, etc. In many ways mindless consumerism has become 'medicine' for the masses to dull their pain and deep sense of isolation (all of which is welcomed under the current system as it feeds capitalism).

I avoid the terms ‘Enlightenment’ and ‘enlightened’ due to their association with a final permanent state and morally perfect individuals.5 Unfortunately, as we know from experience, there have been a significant number of ‘enlightened’ masters in Western Buddhist centres engaging in sexual misconduct. For those who have faith in enlightenment this is an uncomfortable mystery (Domyo 2019).

Xylitol kills off streptococcus butans which is the primary cavity causer in the mouth it's also I I became aware of 01:32:38 this only recently a potent anti-fungal the sweetener Xylitol it itself is not anti-fungal but if you take it in the presence of those fermenting microbes like pediococcus and look at ostock 01:32:52 those microbes specifically convert Xylitol to a whole range of anti-fungal components

conventional mouthwashes are very harmful it's been well documented if you use a conventional mouthwash your blood 01:32:00 pressure goes up for a long time because you've eradicated oral microbes that you needed that were producing such things as night uh as nitrosamine not sorry as nitric oxide that reduces blood 01:32:12 pressure uh and and they're not selective for bad microbes they kill everything including good ones

there's a microbe in the mouth called fusobacterium nucleotide it over proliferates it's okay to have normally but it over proliferates when 01:28:39 you have bleeding gums gingivitis or periodontitis where it then enters the bloodstream this is called translocation and colonize the colon and the evidence is very good it is a principal cause of 01:28:52 colon cancer colon cancer starts in the mouth incredibly and doesn't get there by swallowing gets her through the bloodstream translocation

from the buddhist point of view it's about the nature of perception and conception usually our perception of the world that is to say the life that we have through our senses what is revealed through our senses is instantly merged with our conceptualization so that interpretation which is essentially the play of our imagination it's our mental activity when it gets as it were fused into the appearance

all mass people are learning that that you know what you put in comes out you're connected to it you are nature so you can't destroy it or you'll destroy 00:17:47 yourself so that's mirroring the reality of interconnection actually

it was sort of a little bit secret you know tantra had this tendency of hearing about esoteric you know secret because it just goes against the grain 00:06:55 of the of our backward world where we are supposed you know where we think where we're taught to expect to be miserable and therefore we feel safe when we are and if we ever feel really happy we 00:07:07 think something's going to go wrong and then we get nervous you know we're programmed like that

the word dharma before buddha meant something like law religion something that holds you in a pattern holds you like traps you in a pattern where you can bear to live or something like that 00:03:49 but buddha said dharma means reality holds you in freedom from suffering he flipped the meaning into the opposite meaning where it holds you in freedom

In the West we talk about how matter—body and brain—might be the necessary conditions for the emergence of the mind. That is the scientists’ assumption. However, there is another hypothesis, which is that consciousness itself is the basic stuff of the universe and that we are the emanation of that consciousness as opposed to the origin or the evolutionary source of it. Of course, to accept that we would have to give up the idea that everything is based on some material property

Otherwise we’d be second-guessing ourselves at every moment: Who is deciding to buy a house or have a child? FV: That’s right. Every decision would be suspect. So evolution has designed you so that you just want to hurry on with your solidified self. That is what the sense of being a separate organism is all about.

: Why do you think it is so hard for people to awaken to the true nature of things, even after being told of scientific research or after having a personal experience of no-self? FV: My hypothesis is that evolution has shaped human beings to disregard the basic sources of our being. We were built to forget how we were put together.

In some sense, a heightened degree of self-awareness is antievolutionary.

these skills of of from the first gaze to the conversation to hard conversations amid conflict these to me are the essence of moral life

in every conversation respect is like air when it's present nobody notices and when it's absent it's all anybody can think about and in any conversation your 00:30:52 conversation is happening on two different levels what we're nominally talking about and the under conversation which is the flow of emotion passing between us with every comment I make I'm either making you 00:31:04 feel safer or less safe I'm either showing you respect or not

when we're being we're talking across difference is to stand in the other person's standpoint it's to ask the other person in three separate ways in three 00:30:13 different kinds what am I missing here tell me more about your point of view tell me more tell me more tell me more and if you ask them three or four times in different ways you'll be astonished how the third and fourth answer is 00:30:25 deeper richer and more complicated than the first first answer

my favorite questions are ones that take 00:23:48 them out of their daily experience and get them 30,000 feet looking at their life and so it's like what crossroads are you at

I had a student uh a couple years ago two years ago named 00:17:41 Jillian Sawyer and Jillian's uh dad died of pancreatic cancer uh while she was in college

you can see how powerful it was when my kid my oldest son was about 14 00:17:05 or 12 months I can't remember um he woke up he woke up at 4 in the morning every morning and I played with him till 10:00 a.m. when I left uh and I remember thinking one day you know I know him better than I've ever known 00:17:18 anybody and he's known me better than anybody's known me because I was so emotionally open and play and no words had crossed between us cuz he couldn't yet talk and yet there was a a deep bond 00:17:30 between us

when Jimmy greets 00:15:11 anybody he's greeting someone anybody made in the image of God he's looking into the face of God he's looking at somebody with the in a soul of infinite value and dignity he's looking at somebody so important that 00:15:24 Jesus was willing to die for that person now you could be Christian Jewish Muslim Muslim Buddhist atheist agnostic I don't care but greeting each person you meet with that level of reverence and respect 00:15:36 is a precondition for seeing them well

I was in Waco Texas several years ago and I was having lunch with a woman named laru dorsy and Mrs dorsy was a teacher most of her career and she presented herself to me as this Stern disciplinarian sort 00:14:19 of a drill sergeant type

Bell labs they 00:12:40 had a bunch of researchers and some of them were just more creative and Innovative than others and they wanted to know why

there are people who are diminishers and they're illuminators the diminishers are not curious about other people they 00:11:09 stereotype they ignore they don't ask questions

the average person when they meet a stranger and start a conversation with him they accurately 00:10:44 understand what's going on in that person's head 20% of the time with friends and family it goes up to 35% of the time some people are pretty good they're 55% of the time and some people are zero% of the time but think they're 00:10:57 100% of the time we're often strangers to each other

my book is 00:10:19 simply an attempt to walk us through the skills it takes to be to know another human being and make them feel known seen and heard

why is all this happening well I could tell a bunch of stories one of them would be the 00:09:16 technology story social media is driving us crazy one would be a sociology story we're not as involved in Civic Life as we used to be wouldn't be an economic story there's more in income inequality than there used to be and so we leave 00:09:27 desperate lives but the story I emphasize is the most direct which is we become sadder and meaner because we don't treat each other with the consideration that we deserve and treating each other with 00:09:41 consideration and Reserve we deserve

people not feeling seen valued and heard and when you feel yourself not seen you regard that as an insult which it is and an injustice which it is and so you lash 00:08:38 out and so a society that becomes more sad eventually becomes more mean

the suicide is up by 30% depression rates are skyrocketing 36% of 00:07:57 Americans report feeling lonely frequently 45% of teenagers say they feel despondent and hopeless most of the time the number of people who have no who say they have no close personal friends has gone up by four 00:08:10 times 36% more Americans are not in a romantic relationship uh the number of people Americans who rate themselves in the lowest happiness category has gone up by 50%

The idea of viewing my own life as a laboratory has always appealed to me.

In the remainder of this paper, I will focus on the first move, by describing and comparing four different ways of looking at the world: two versions of materialism and two versions of phenomenology. It is my hope that these world views may serve to set a stage for further discussion between Husserlian philosophers and interested scientists.

it is easier to try to describe the move between matter-based science and experience-based phenomenology, on the one hand, and between phenomenology and contemplative spirituality on the other.

After I had been searching for ways to flesh out this parallel between contemplative and scientific research, through the common element of a lab method, I finally stumbled upon the Husserlian epoche as a stepping stone or connection piece between the two

Entering his thinking through a side door, starting with the epoche, I was less bothered than many others seem to be by Husserl's dry and long-winded writing, and his attempts to continue fighting late nineteenth century battles that most people consider to be totally outdated. Rather, I was struck by the fact that I found, smack in the middle of Western twentieth century philosophy something that I had first encountered in various ancient Asian writings, and that had transformed my life and my way of looking at the world.

Husserl was affected by the application of the epoche in ways that may seem odd when one contemplates the epoche in the usual way, as only an intellectual game. Towards the end of his life, Husserl described the epoche as a `complete personal transformation, comparable in the beginning to a religious conversion' [The Crisis of European Sciences, 1970, Northwestern Univ. Pr., p. 137].

It is possible, however, to be really struck by this option, to make a deeply felt shift from living in a material world to living in an experiential world.

Ask a scientist what the world is made out of, and he or she may talk about atoms or molecules, or quantum mechanical wave functions, or possibly strings or vacuum fluctuations, depending on the level on which one want to focus. Diverse as those answers may be, they all have in common that they borrow elements from descriptions of building blocks of nature, as used already within contemporary physics. Now propose to a scientist that everything could be seen as `made out of experience', or at least, for starters, as `given in experience.'

beginning student quickly learns which questions to ask and which not to ask. And after years of not asking, even remote memories of those questions fade into the background. Reviving those questions, in more mature ways, is one step towards an attempt to regain innocence, to retain a beginner's mind, and from that viewpoint to look at science as a whole.

An equally high priority is to find ways for philosophers to offer a technique, a systematic approach (scientists love systematic approaches) that can help to unpack and bring into focus the layers of sedimented unquestioned assumptions that have accumulated in science. These assumptions are passed on from one generation to the next, by osmosis during the undergraduate years of college, and are further polished and sealed off in graduate school.

All major breakthroughs in science stem from a form of epoche.

epoche is a form of suspense of judgment -- a way to let the phenomena speak while `bracketing' the usual presuppositions that are in force in any given situation.

Within Western philosophy, I find Husserl's epoche to be a useful tool for making systematic explorations of tacit assumptions underlying our everyday view of the world

To look at the world in wonder, and to stay with that sense of wonder without jumping straight past it, has become almost impossible for someone taking science seriously.

In what follows, I argue that the restraint or “bracketing” that characterizes thephenomenological epoche can facilitate an understanding of the radical alterity of the sacred andof the others who experience the sacred.

On the Function of the Epoche inPhenomenological Interpretations of Religion

alterity

Essentially I subjected myself to the conduct of a Feelings Audit. The items I recollected and then retained were those which sat within the boundaries of the research questions and each constituent component of the collective definition of religiosity I had applied in the study. I treated them as a list of items with potential for my bias which might impinge upon the research areas and which needed 'tying down' (Lukiv, 2004, p.1). Some of these items provoked acute and poignant emotions which were also themselves recorded in the audit. The Feelings Audit reflected the stark reality of what makes phenomenological inquiry authentic: with all of my personal dispositions and values, as the researcher, I was at the centre of the interpretative process.

The first principle determined by Husserl (quoted in Villanueva, 2014) to approach subjectivity,is the epoché or placing in parentheses the supposition of the natural attitude, present in ourhabitual rapport to the world as in the science itself: the acknowledgement of the world assomething given or its facts, as a reality itself, existing beyond the consciousness that thinks,values or feels them

Gadamer, the father of the philosophical hermeneutics, sought tointegrate the progress of science and thought by means of language

In summary, phenomenology leads to finding the relationship between objectivity andsubjectivity, which is present in each instant of human experience. Transcendence is not reducedto the simple fact of knowing the stories or physical objects; on the contrary, it tries to understandthese stories from the perspective of values, norms and practices in general

Due to its nature, phenomenology focuses on experiences and emphasizes the sense thatsurrounds the everyday, the meaning of the human being, that is to say, the experience of whatwe are. Phenomenology is sensitive to the problems around the world of life.The world of life represents the reality of daily life, which is investigated under a non-naive eye. This world without categories or explanations, coming from science, is the life's pre-scientific dimension, characterized by being extremely rich, a world of experiences andexperience. In this world, objective sciences are examined as cultural facts. It is the sum of bordersand horizons in which worldly facts are born and established, and which have to be regeneratedby experience. This study corresponds to the worldly phenomenology.

From this self-critical and controlled reasoning which is applied objectively andmethodically to the world, it makes sure to construct an "objectivity" which transcends the

Phenomenology aims to carryout an exhaustive investigation and reach the root, that is to say, the field where the experience ismaterialized, the "thing itself", as things are for the consciousness

. It is admitted to perceive the worldand its objects as a fragment of the experience of a consciousness that gives them meaning. Itimplies being warned of a tendency of the consciousness to see the world as already constitutedand to forget its own activity, to make it anonymous

Phenomenologyexplains that consciousness, treated as an object, limits this pretension: human subjectivity is thefoundation of all scientific knowledge. Therefore, there is a logical error in trying to explain thefoundation through what it has founded.

The phenomenological approach projects a radical criticism of scientific naturalism,which assumes that the object of science is to find laws that govern reality, where the person isconceived as another object of nature.

Without consciousness the mind-body problem would be muchless interesting. With consciousness it seems hopeless

I'm tempted to say you can look at uh broadscale social organization uh or like Network Dynamics as an even larger portion of that light 00:32:43 cone but it doesn't seem to have the same continuity well I don't you mean uh it doesn't uh like first person continuity like it doesn't like you think it doesn't it isn't like anything to be 00:32:55 that social AG agent right and and we we both are I think sympathetic to pan psychism so saying even if we only have conscious access to what it's like to be 00:33:08 us at this higher level like it's there's it's possible that there's something that it's like to be a cell but I'm not sure it's possible that there's something that there's something it's like to be say a country

I 01:00:30 think that a proper version of the concept of synchronicity would talk about multiscale patterns so that when you're looking at electrons in the computer you would say isn't it amazing that these electrons went over here and 01:00:42 those went over there but together that's an endgate and by the way that's part of this other calculation like amazing down below all they're doing is following Maxwell's equations but looked at at another level wow they just just 01:00:54 computed the weather in you know in in Chicago so I I I think what you know I it's not about well I was going to say it's not about us and uh and our human tendency to to to to pick out patterns 01:01:07 and things like but actually I I do think it's that too because if synchronicity is is simply how things look at other scales

we've talked a lot about zooming in down and back on the evolutionary ladder like there's no obvious point at which intelligence emerges and there's a nice Elegance to pan psychism like it's 00:39:53 all always there and it's just on a continuum and maybe there's some bare minimum unit of Consciousness but if you scale it upwards again past humans even past social 00:40:06 networks at the at the most extreme level you would have okay treat the entire universe as a single system you get this kind of pantheist Cosmos psyche mind of God in Spinoza's terms what do 00:40:19 you think of that

you can train them it has memory you can train it you can take a a trained one and a naive one and fuse them they 00:39:24 they'll fuse together and then the memory sort of propagates and the naive one will now remember you know have the memory that that the other one had um no nerves no no brain um single cell

this is a cancer uh approach that we work on which is to not to kill those cells but to force them to re reconnect to their neighbors and when they reconnect to the 00:31:24 neighbors they once again become part of the collective that's working on making nice skin nice muscle they stop being metastatic and they they go back

when we work on cancer what you see is that when when 00:30:18 individual cells electrically disconnect from the rest of the body they their cognitive light cone shrinks they're back to their amoeba tiny little e gos and as far as they're concerned the rest of the body is just environment to them

there's a there's an embryo that's going to develop into a human individual well what you can do is you can take a little needle and and and make some scratches in that blastoderm and for about four or five hours before they heal up again 00:23:12 every island is going to basically decide that it's on its own and is going to start making an embryo when they do heal you have conjoin twins triplets whatever

the main reason for this lack of 00:11:50 awareness is that our attention is almost completely absorbed into the content the what or object of our experience to the detriment of the experience itself

the answer to the question what is experience is rather simple my experience is made of the sensations 00:10:43 feelings emotions thoughts and actions that i live instant after instant

about 20 years ago francisco varela introduced a completely new idea in cognitive neurosciences he said that in order to progress in the understanding of the mind 00:08:24 science cannot rely only on the study of cerebral activity but has to create a rigorous method to study human experience

meditation is instructors also testified that micro phenomenological interviews 00:31:10 were useful for them on the one hand a more refined awareness of their own practice

three types of vanishing structures

microgenesis

this method is especially well adapted to unfold experiences that seemed 00:32:10 initially instantaneous

i'm interested in finding out how we can use this model in in with the aim of changing the society

geomorphology. That's   my favorite word. I always tell my students this,  I'm like, "If there's just one thing I want you   00:29:44 to learn in this class, if you do never come back,  and you're just here the first two days of class,   geomorphic, conforming to the shape of the land."  This is, in my opinion, the fundamental flaw of   our civilization is that our political boundaries  and our land management units, property boundaries   are not conforming to the shape of the land. Because if they did, then decisions we made would   00:30:15 have an integrated holistic landscape scale impact  instead of a fragmented or fractured impact

these villages are so old, they are  working on the old patterns. And the old pattern,   which is the pattern that I am promoting, is  that land management is based on the watershed

The forthcoming 6th IPCC report includes a chapter ondemand-side mitigation solutions, which estimates thatsociobehavioral changes (on top of changes in infra-structure or technology) have the potential to reduceCO 2 emissions by 40% to 70% by 2050

We do not, however, intend to suggest thatbottom-up social change or individual actions are a sub-stitute for climate legislation or broader structural changes.Rather, we see these as complementary approaches to, orintegral parts of, broader climate action

In recent years, scholars have called for policymakersworking on the environment and other large-scalecollective-action problems to harness social norms andsocial tipping dynamics to “stabilize the earth’s climate”

caling Up Change: A Critical Reviewand Practical Guide to HarnessingSocial Norms for Climate Action

so I will explain in more details all these three premises the first one is that consciousness according to the theory is a specific process 00:05:34 while mind is a specific structure and if there is no such structure there is no such process

But unchecked pursuit of competitive growth, powered by exponential technology on a finite planet has created a self-terminating 'race to the bottom' where no-one can opt out of the arms race unless all the competitors do the same.

Moloch is a coordination failure where rational choices of individuals produce positive short-term effects for themselves at the expense of producing negative long-term effects for everyone, i.e. self-termination of humanity. Thus, Moloch is a system dynamics that is a cumulation of all the n-th order side effects that result from the totality of all self-interested "intelligent" action of all humans.

Humans are the only known species which has managed to totally dominate their enviroment by recursively advancing their tool-making capacity - thanks to the evolution of our abstract conceptual language and thought, and second-order thinking