Alexander wrote: “all the minor sub-divisions trickling down from The Grand Narrative, are local expressions of the same global phenomenon”. Absolutely. This is what the Theory Of Knowledge (TOK) Society calls an “integrative pluralism” to differentiate it from the current post modern state of fragmented pluralism. That is, there is a clear “form” to be seen and circled which serves as the integrated centripetal force, all while important pluralistic differences arising for a host of reasons stemming from perspective and tradition and the like. But all of them are concerned with greater “psycho-social-moral (or ethical)” understanding in a way that is consistent with but not reducible to the natural sciences. And seeking to reverse some of the confusion and inertia that is so pervasive. Best, G From: [log in to unmask] <[log in to unmask]> On Behalf Of Alexander Bard Sent: Tuesday, March 26, 2019 9:40 AM To: Intellectual Deep Web <[log in to unmask]> Cc: [log in to unmask] Subject: Re: ToK vs Modern Psychology (and connection to Empire) Point taken, dear Gregg! Which is where The Grand Narrative, constant re-education, and machines that make us engage with and love strangers are key. It's really not that different from the paradigm shift from nomadism to permanent settlements some 5-10,000 years ago. And following that, all the minor sub-divisions trickling down from The Grand Narrative, are local expressions of the same global phenomenon. Psychology in this new shape and form certainly being one of them. Big love Alexander Den mån 25 mars 2019 kl 20:27 skrev Henriques, Gregg - henriqgx <[log in to unmask]<mailto:[log in to unmask]>>: Alexander, What we need is a human transformational movement that has (a) clear grand metanarrative as the ground and frame; (b) a psychoeducational platform and interface system that helps both inform people and solve actual problems; and (c) clear points of “engagement” that people can rally around as being meaningful concepts and tools to their everyday lives. Consider, for example, Edward Kroger’s concept of Emotional Warfare. What is needed is a movement that enables discussion about what this is, what its patterns are and how to recognize them, and how to combat vicious Emotional Warfare cycles and reverse them into authentic generativity. And not at an individual therapy level. But in a scalable way, across socioecological levels, that can range from the individual (and their inner Emotional Warfare) through dyad into the family into the tribe then into the state and nation and globe. That is one of the key things we will be discussing at the TOK Society Conference…how to consider the current social forces and fields at play and explore the dynamics of both educating and, even more important, ENGAGING people about this concept. If we can achieve engagement around a central concept that has been framed in just the right way, then you will see massive justification, investment and influence processes that start a wave of social change. Best, Gregg From: [log in to unmask]<mailto:[log in to unmask]> <[log in to unmask]<mailto:[log in to unmask]>> On Behalf Of Alexander Bard Sent: Monday, March 25, 2019 2:47 PM To: Intellectual Deep Web <[log in to unmask]<mailto:[log in to unmask]>> Cc: [log in to unmask]<mailto:[log in to unmask]> Subject: Re: ToK vs Modern Psychology (and connection to Empire) Dearest Gregg As you know already, I'm totally with you. However how do we get people out of the Cartesian paradigm, which would essentially "treat" them one by one "as patients" to then reinstall them into a society which they would then lack the capacity to understand and even less so question? I know Sociology at least tried this in the late 19th and early 20th centuries during its golden age with figures like Durkheim and Weber. But these days, with pale figures like Habermas at best as idols, there is little or nothing left of Sociology. Certainly not any understanding of Digital that would prepare people for the forthcoming and global onslaught. This is where our ideas of The Grand Narrative come into the picture. It is going to take us and many more collaborators years to build. But I believe it is needed if we are to ground our ambitions solidly and not have them swept away into thin air. Dignity and integrity are still communicative values. But what lies beneath is a material reality, from money to technology, that can not be covered over with just communicative values. This is where causality comes in. Or as I, in a Heideggerian manner prefer to call it, proper "grounding". Our work ahead is certainly cut out for us. We just need to do the work on different levels simultaneously. Best intentions Alexander Den mån 25 mars 2019 kl 15:40 skrev Henriques, Gregg - henriqgx <[log in to unmask]<mailto:[log in to unmask]>>: Alexander, Lots of layers to this question and I have to get some things done today, so I will be relatively brief. First, the ToK and now larger “Age of Clarity” vision started for me when as I was being trained as a “psychological doctor.” I was seeking a scientific framework that could help me (a) describe and explain what was going on at the level of human psychology (the behavior of the individual, including their observable actions, their neurocognitive functions, their subjective experiences and their narratives for what they were doing and what was happening to them); (b) guided me to systematically recognize maladaptive patterns of being and (c) help them achieve greater flourishing and adaptive living; all while (d) being grounded in a clear and broad moral/ethical framework. The ToK and UTUA Theory of Knowledge is a synthetic philosophy that allows me to do just that. What is my ultimate goal? Well that is found in my “ultimate justification,” which is Be that which enhances dignity and well-being with integrity (found on my signature line). Here is a blog on those “big” three moral/ethical values<https://urldefense.proofpoint.com/v2/url?u=https-3A__www.psychologytoday.com_us_blog_theory-2Dknowledge_201201_finding-2Dour-2Dmoral-2Dcompass&d=DwMFaQ&c=eLbWYnpnzycBCgmb7vCI4uqNEB9RSjOdn_5nBEmmeq0&r=wjF8cZoiFchamTuxBdDEmw&m=FkIw4b-QB-KecmM6rIMIZ4TNzggmAAlgTLqXl39y3B4&s=2luENYu80s81S6PD9tW9vj4NVWeBv3EGvFJVkFLG3Mc&e=>. I should note that they line up with Beauty (dignity), Goodness (well-being) and Truth (integrity) and are the antithesis of “Evil” (Ugly-Bad-Falseness/destructive warfare). In terms of my moral/ethical grounding, here is a blog that characterizes my moral vision as a “universalist” versus being an absolutist or a relativist<https://urldefense.proofpoint.com/v2/url?u=https-3A__www.psychologytoday.com_us_blog_theory-2Dknowledge_201410_three-2Dviews-2Dmorality&d=DwMFaQ&c=eLbWYnpnzycBCgmb7vCI4uqNEB9RSjOdn_5nBEmmeq0&r=wjF8cZoiFchamTuxBdDEmw&m=FkIw4b-QB-KecmM6rIMIZ4TNzggmAAlgTLqXl39y3B4&s=zOpwp0OgkLqHkMw0Qqa47u0XIgDYZPImKDs-7OZRzE0&e=>. In short, the fundamental hope/offering is a system that enables understanding of ourselves in the natural world (it leaves mysticism and supernaturalism open and unaddressed, and seeks clarity about the empirical orders of nature, specifically Matter, Life, Mind and Culture). From that understanding and deeply connected to it, the hoped for emergence will be systems of wisdom that foster adaptive living<https://urldefense.proofpoint.com/v2/url?u=https-3A__www.psychologytoday.com_us_blog_theory-2Dknowledge_201605_the-2Dadaptive-2Dliving-2Dequation&d=DwMFaQ&c=eLbWYnpnzycBCgmb7vCI4uqNEB9RSjOdn_5nBEmmeq0&r=wjF8cZoiFchamTuxBdDEmw&m=FkIw4b-QB-KecmM6rIMIZ4TNzggmAAlgTLqXl39y3B4&s=BSU1b1diLMyp8A2W_J2CV4d75KVL-dLRPHhJmWGV6VU&e=>. All of this now becomes much clearer for me, given my recent partnership with Edward Kroger and his formulation of the Patterns of Emotional Warfare and how to identify and reverse these destructive cycles and move into authentic flourishing. Doing exactly that was my original intent in becoming a psychological doctor: Identify how humans are suffering because of maladaptive psychosocial patterns and offer guidance that they freely choose (as opposed to being forced to follow) in their quest to develop healthy emotional function and more fulfilling relationships and ways of being in the world. That is the intent of the system, and its hoped for “overall destination.” Best of Intentions, Gregg ___________________________________________ Gregg Henriques, Ph.D. Professor Department of Graduate Psychology 216 Johnston Hall MSC 7401 James Madison University Harrisonburg, VA 22807 (540) 568-7857 (phone) (540) 568-4747 (fax) Be that which enhances dignity and well-being with integrity. Check out my Theory of Knowledge blog at Psychology Today at: https://www.psychologytoday.com/blog/theory-knowledge<https://urldefense.proofpoint.com/v2/url?u=https-3A__www.psychologytoday.com_blog_theory-2Dknowledge&d=DwMFaQ&c=eLbWYnpnzycBCgmb7vCI4uqNEB9RSjOdn_5nBEmmeq0&r=wjF8cZoiFchamTuxBdDEmw&m=FkIw4b-QB-KecmM6rIMIZ4TNzggmAAlgTLqXl39y3B4&s=4JO2uL9c2lENqCXBfCh7vv55-uegaNuvlx-V6lf0UHc&e=> From: [log in to unmask]<mailto:[log in to unmask]> <[log in to unmask]<mailto:[log in to unmask]>> On Behalf Of Alexander Bard Sent: Monday, March 25, 2019 9:52 AM To: Intellectual Deep Web <[log in to unmask]<mailto:[log in to unmask]>> Cc: [log in to unmask]<mailto:[log in to unmask]> Subject: Re: ToK vs Modern Psychology (and connection to Empire) Dear Gregg & Co The crisis in psychology is the same as the crisis in all the social sciences. Why do they exist in the first place? What is their overall goal? The social sciences were developed in the 19th century to serve the European nation-states and their spin-offs around the world. Once nationalism was over and done with, the social sciences had become establishments that were looking for new raisons d'etre to keep their immense academic machines thriving. So they moved from states to markets and began targeting confused individual consumers and drowned them in fixes and treatments. The goal of permanent meaning was replaced with the ambition of temporary happiness. No wonder we have arrived in a society with 100% diagnoses and pills for just about everything. While the underlying existential crisis is exploding, still being met with nothing but further flattering language and treatment fashions. Meaning the social sciences have - at best - become part and parcel of the same industry as gyms and sun tanks. Fair enough. But we want more than that. Especially as "digital" will require realness on a level that psychology has escaped since it became the more pretentious part of new age mythology and a sub-division of Madison Avenue. So what is the Tree of Knowledge's overall destination? And which power structures does it serve, how, and why? Or are we only discussing a shared language here? To do what, prepare psychology for machine intelligence? Best intentions Alexander Den lör 23 mars 2019 kl 15:36 skrev Henriques, Gregg - henriqgx <[log in to unmask]<mailto:[log in to unmask]>>: (TOKer’s I am cross posting this from Alexander’s list—he asked me to explain how the ToK approaches psychology in contrast to the modern approach) Great question about psychology and the ToK formulation, Alexander. Let me focus here on the first part of your query, spelling out the ToK System (which BTW, is embedded in a larger UTUA Framework) vision relative to mainstream academic (American) psychology. Modern academic psychology, at least as it is taught here in psych 101 courses, is defined by its commitment to empiricism (i.e., it emphasizes systematic data gathering and testing hypotheses). At the conceptual level, it consists of a bunch of overlapping but also competing and inconsistent paradigms. Some of the major ones are: social cognitive functionalism (e.g., Albert Bandura, Beck), radical behaviorism (Skinner), psychodynamic (neo-Freudian), humanistic, evolutionary, and cultural (or social structural…feminist, postmodern), along with many other minor ones. From a ToK perspective the multiplicity of fragmented paradigms fail to produce consensual knowledge (in contrast to Periodic Table of the Elements, for example). And thus modern psychologists are largely going through the motions of the scientific method, but they are not generating consensual scientific knowledge in the same way as physicists, chemists and biologists do. The ToK starts with the one thing that psychologists have consensus about, which is that there is no consensus about how to define the field. Theoretical psychologists call this “the crisis” and has been readily recognized since the turn of the 20th Century. I have labeled the crisis “the problem of psychology”. It refers to the fact that unlike physics and biology (defined respectively as the sciences of Energy/Matter and Life) there is NO shared general subject matter that unifies the field. That is, it is sometimes defined as the science of the mind, sometimes consciousness, sometimes behavior, sometimes it corresponds to only people, sometimes it corresponds to animals. It can’t even agree on whether it is primarily a basic science discipline (like biology), or if it is more of an applied health service discipline (like medicine or social work). Why is there no agreed upon subject matter? The reason for this was well-diagnosed by the philosopher Larry Cahoone in his 2014 Orders Of Nature. In it he builds a systematic metaphysics almost identical to my ToK System vision that includes Matter, Life, Mind and Culture as separable orders of nature. He argues strongly that such a view is needed in contrast to the either/or Matter/Physicalism versus Mind/Idealism versus Dualism that has been the operating as the fundamental metaphysical “choice” for modern, Western intellectual thought. He writes: “[The picture of naturalism adopted here] rejects the dominant bipolar disorder of modern philosophy, the belief that reality is constituted by at most two kinds of entities or properties, the physical and the mental, a disorder shared by idealism, dualism, and physicalism or materialism, reductive or nonreductive. That disorder encouraged us to think physics is the only metaphysically interesting natural science, that human mentality is the only part of nature that creates problems for a (physically oriented) metaphysics, that knowledge and mind are solely human possessions, that all the other natural sciences—chemistry, the Earth sciences, biology, engineering—are metaphysically unimportant. This dualism has been repeatedly and recursively applied, multiplying sub-schools (for example, between “scientific” naturalists and “humanistic” naturalists), but always with the same tendencies. It arguably has something to do with the congealing of twentieth-century Western philosophy into two opposed hermetic traditions, analytic and continental philosophy, one (in its metaphysics) tending to focus on highly specialized problems in the interpretation of physics and the possible reduction of mentality, the other rejecting natural science as inhospitable to whatever matters to the human prospect (there being some exceptions on both sides who, as is said, prove the rule). In a broader context, both are manifestations of the conflict of C. P. Snow’s the “two cultures” (Snow and Collini, 1993). In contrast the current naturalism bases itself in multiple sciences, not just physics. It accepts emergence, the presence of irreducible properties at levels of complexity, or what is the same thing, the reality and causal relevance of hierarchically arranged complex systems and processes. The idea is not new. It is a re-fashioning of a genre of post-Darwinian naturalistic metaphysics active from 1870– 1930, and epitomized by the British Emergentists of the 1920s. Such thinkers—who pre-dated the division of philosophy into analytic and continental schools—accepted the metaphysical relevance of multiple sciences and saw nature as complex and evolving. Largely cast aside by philosophy, their conceptions remained alive in the work of some revisionist theologians and interdisciplinary scientists concerned with emergence and hierarchical systems theory, recently resurrected by scientific work on complex systems.” The ToK System is a picture of Cahoone’s emergent naturalism. Both systems show very clearly that there is a “Mental Order” of nature that resides between the Life/biological and Culture/Social dimensions. Why is this crucial? Because it provides a clear systematic metaphysical grounding for understanding what exactly is meant by “the mental,” which becomes the foundational way of characterizing psychology’s subject matter. That is, (basic) psychology is/should be the science that is concerned with the mental order of nature. For example, I have explicitly articulated why this understanding allows us to go from the current split between cognitivism versus behaviorism to a coherent “mental behaviorism” (can share papers if interested). So, that is one answer…the ToK resolves the metaphysical problem of modern scientific psychology. I will say it actually does more than this, as the full UTUA language system I built also comes with Justification Systems Theory, Behavioral Investment Theory, and the Influence Matrix (and a whole system for psychotherapy). These allow for the “metatheoretical” integration of all the paradigms to create theoretical harmony, anchored to a shared language system. My book, A New Unified Theory of Psychology, explains how this works. Let me stop there and see if this makes sense. The next part of the answer gets into morality and digital and the future. I will also say here that I agree with Mark that modern psychology was disconnected from the moral in a deep and problematic way that it needs to contend with and offer a vision about. I can also articulate why I am so enthralled with your “Empire” vision and why I think there are such strong parallels with how I see things. I will simply summarize the linkages as follows: I believe that the Enlightenment did a great job of helping us understand the physical, chemical, and biological aspects of nature. However, it breaks down at the level of psychology, for the reasons noted. I think I built a system that can solve the problem of psychology, and that can then be linked to the social sciences on the one hand and morality/ethical living on the other. I think the world is horribly confused about these domains and chaos is reigning. I think both of us are interested in fostering greater understanding of the connections between the natural sciences, the social sciences, and the arts/humanities/theologies and how to build a post postmodern grand meta-narrative that brings clarity to these issues, and affords us a way to transition into the digital age in with greater wisdom than is currently being exhibited by our leaders and institutions. Best, Gregg From: [log in to unmask]<mailto:[log in to unmask]> <[log in to unmask]<mailto:[log in to unmask]>> On Behalf Of Alexander Bard Sent: Saturday, March 23, 2019 7:15 AM To: Intellectual Deep Web <[log in to unmask]<mailto:[log in to unmask]>> Subject: Re: BIT and Four Inner Senses Dear Gregg Brilliant!!! In what way does the Tree of Knowledge differ from wherever contemporary psychology has arrived? Let's say I'm asking for a friend. But also to connect your work with possible empire or subsidiarity models explored here elsewhere. Is the ToK focused on "the (in)dividual"? Or is the ToK focused on how to make sense of the social in the digital? What ethical imperative would for example the ToK give the machines in order to serve the humans? Best intentions Alexander Den tors 21 mars 2019 kl 12:44 skrev Henriques, Gregg - henriqgx <[log in to unmask]<mailto:[log in to unmask]>>: Hi IDWers, I meant to share that the post that Mark offered on medieval psychology and the Four Inner Senses was very helpful to me (thanks for that, Mark). Since Alexander asked about the inner senses in his post today, I thought I would share where I am coming from. Here is the key 2x2 from that chapter: Object known is either: Present Retained What is sensed common sense imagination Beyond what is sensed estimative power memory In my UTUA/ToK Framework, I developed Behavior Investment Theory (BIT) to account for animal behavior/mind…and what Larry Cahoone calls the “mental order” in nature. BIT assimilates and integrates many ideas. For example, it bridges the conceptual divide between modern cognitive neuroscience and radical behaviorism, via “mental behaviorism” (Skinner’s Fundamental Insight and Fundamental Error<https://urldefense.proofpoint.com/v2/url?u=https-3A__www.psychologytoday.com_blog_theory-2Dknowledge_201609_skinners-2Dfundamental-2Dinsight-2Dand-2Dfundamental-2Derror&d=DwMFaQ&c=eLbWYnpnzycBCgmb7vCI4uqNEB9RSjOdn_5nBEmmeq0&r=wjF8cZoiFchamTuxBdDEmw&m=8iiTFSEiuwnPcjC853aHfCL1ktn_bXtLyQ7M2E0eHwE&s=7nwesgy2PDIZ8hUcj1UMteXvQ6hUy360QvviKJzPxak&e=>). It also generates a cognitive functionalist view of the human mind/mental architecture. (The Four Levels of Pain<https://urldefense.proofpoint.com/v2/url?u=https-3A__my.psychologytoday.com_blog_theory-2Dknowledge_201210_the-2Dfour-2Dlevels-2Dpain&d=DwMFaQ&c=eLbWYnpnzycBCgmb7vCI4uqNEB9RSjOdn_5nBEmmeq0&r=wjF8cZoiFchamTuxBdDEmw&m=8iiTFSEiuwnPcjC853aHfCL1ktn_bXtLyQ7M2E0eHwE&s=AzZ6-RUShf_4W6MTAEsK11_2eSCAcwMXixNGKLyz27M&e=>). I wanted to note here that I think the BIT Architecture of the Human Mind lines up well with the medieval psychology categories. Attached is a map as to how I see the lineup. Happy to field any questions if they arise. Best, G -- You received this message because you are subscribed to the Google Groups "Intellectual Deep Web" group. To unsubscribe from this group and stop receiving emails from it, send an email to [log in to unmask]<mailto:[log in to unmask]>. To post to this group, send email to [log in to unmask]<mailto:[log in to unmask]>. 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