Patterns of Reason
3.3 Becoming
An agent in the world, … Therefore…
Design emerges from …
“Becoming has no beginning.
Becoming has no end.
Becoming merely restarts itself
In every instant.
Becoming this or that is
A movement away from it.”
The last point of the Main Pattern states “Life then can be seen as the process of coupling of agents and environments at multiple scales connected by care for mutual existence and meaning.”
In that sense Life as a phenomena is indeed the only antidote to chaos and entropy, or is the “negative entropy”, as Ervin Schrodinger called it. Life is incredibly precious, it is the water we swim in, without realizing we do. The major step a designer needs to make is to understand that, to be aware of that. After that realization, the designer can decide to support and enhance this, double helix like, dynamic continuous dance of the agent and his environment. Or can decide to be ignorant and mind her lower level interests. The designer responsibility is not just to businesses (to shareholders), to natural environment (to all stakeholders), but also to phenomena of Life itself, from a metaphysical perspective. What a crazy statement. Yet, once the massive gravity of this responsibility hits you, and you’re able to recover from it, you realize that is the only natural way for a designer to exist and to act in this world, to be a steward of “Unfolding Wholeness” as Chris Alexander and Martin Heideger talked about it. To help us to change our perspective to
Another way this “dance” Creation and Poiesis
Unfolding wholeness, structure preserving transformations.
Tree to treeing (Heideger)
Constant disclosure of inexhaustebleness of infinity of being
Poiesis (Maturana Varela) “Martin Heidegger refers to it as a ‘briìnging-forth’ (physis as emergence), using this term in its widest sense. He explained poiesis as the blooming of the blossom, the coming-out of a butterfly from a cocoon, the plummeting of a waterfall when the snow begins to melt. The last two analogies underline Heidegger’s example of a threshold occasion: a moment of ecstasis when something moves away from its standing as one thing to become another. (These examples may also be understood as the unfolding of a thing out of itself, as being discloses or gathers from nothing [thus nothing is thought also as being]). Additional example: The night gathers at the close of day. Dreyfus and Dorrance Kelly urge each person to become a sort of”craftsman" whose responsibility it is to refine their faculty for poiesis in order to achieve existential meaning in their lives and to reconcile their bodies with whatever transcendence there is to be had in life itself: “The task of the craftsman is not to generate the meaning, but rather to cultivate in himself the skill for discerning the meanings that are already there.”"
Beauty, aestetics, Poeticsm role of those in
“Beauty is the interface through which we can detect, refine, enhance, and extend living wholes. Aesthetic perception is simply our most integrated form of perception—necessarily transmodal and intuitive.” Joe Norman
loss of agency, reciprocal closing and opening
Modal confusion between Having mode and Being mod
“There are these two young fish swimming along and they happen to meet an older fish swimming the other way, who nods at them and says, “Morning, boys. How’s the water?” And the two young fish swim on for a bit, and then eventually one of them looks over at the other and goes, “What the hell is water?”
3.3.1 Development
Growth mindset Dweck
ability to grow in skills and understanding of the world in humility and curiosity and willingness to fail
Growth through mutual development
Imaginal
Growth of the collective, Ubuntu, shaking hands, taking care of each other
Agent and the arena are in continual process of affordance exchange in which they affect and develop each other - in that sense there is no duality between agent and the arena
compassion
CARE!
Buber, growth in relationship with others I-Thou rather then internally or externally
autopoetic agents need self improvements via feedback from the system
realizing potential
individuation - process in which
Pink mastery autonomy flow
“It ain’t what you don’t know that gets you into trouble. It’s what you know for sure that just ain’t so.”
3.3.2 Wisdom
“Wisdom tells me I am nothing, Love tells me I am everything and between these 2 banks flows the river of my life” Jamie Wheal interview, Nisargadatta Maharaj
Loving Wisely!
Loving, Discernment
““morally grounded excellence in social-cognitive processing” https://wisdomcenter.uchicago.edu/news/wisdom-news/toronto-wisdom-task-force-publishes-common-model-wisdom-guide-future-research Normalizing language and definitions of wisdom for the sake of further research
Wisdom as morally grounded excellence in social-cognitive processing
Loving wisely! Patrijarh Pavle, kao golubovi i kao zmije
Loving/careing as a core element of agency and teleology
Wisely - as a meta rational process… discerning how the love is distributed
Faith is ultimate consern/care Tilich
Wisdom is all about knowing by being, it’s not knowing WHAT but knowing HOW (rationality) Dweck praising the process, not traits
Wisdom is not what we know (output), but how we know it (process)
systematic set of psycho-technologies to overcome self deception
break a frame,
embodying a sage
dialogos, with others and with oneself embodying a sage
wisdom is different from expertise since it’s not domain bounded
“The core if wisdom is seeing through illusion, cognitive and existential that is caused by self deception” - and seeing into Reality
Gita “Though the unwise cling to their actions, watching for results, The wise are free of attachments, And act for the well-being of the whole world.”
Elders
“It ain’t what you don’t know that gets you into trouble. It’s what you know for sure that just ain’t so.”
3.3.3 Transendance
Saints and Sages
Final stage of personal development spiral dynamics
Transcending Self
St Gregory Nisa - epictesis, constant growth in God (not resting in God) “infinite selftransendence in the infinity of God” constant disclosure of the inexhaoustableness of ground of being “Accordingly, the Nyssen taught that due to God’s infinitude, a created being can never reach an understanding of God, and thus for man in both life and the afterlife there is a constant progression [ἐπέκτασις] towards the unreachable knowledge of God, as the individual continually transcends all which has been reached before.[42] In the Life of Moses, Gregory speaks of three stages of this spiritual growth: initial darkness of ignorance, then spiritual illumination, and finally a darkness of the mind in mystic contemplation of the God who cannot be comprehended.[43]https://westernmystics.wordpress.com/2015/04/11/gregory-of-nyssa/”
“If you die before you die, you won’t have to die when you die.”
Transcending the paradigm, Donna Meadows
you are in the world, but not of the world Jesus
Tranceding the patterns as well, as Chris Alexanders says in Timeless…
Transcending inauthentic "they self" (Heideger)
Transcending actions, fruits of actions, pride, identity, self… having mode
Transcending teleological WHY
Transcending RElevance in Relevance Realization
Tcending s1 to get to divine double s2, like to socrates, jesus, budha in aspirational fashion, in participating fashion
Through myth, symbol, in process that must be imaginal!!! Not imaginary (literalists, fundamentalists))
Agent is transcending but also the Arena (the World)! Is tcending along. Reciprocal opening
Creativity. Make every or any aspect of your life better than what you found. Pattern of becoming… ask no credits
Full understanding of reality ultimately leads to understanding self as (community of persons within) One with the world
Through detachment, catharsis
Accordingly, the Nyssen taught that due to God's infinitude, a created being can never reach an understanding of God, and thus for man in both life and the afterlife there is a constant progression [ἐπέκτασις] towards the unreachable knowledge of God, as the individual continually transcends all which has been reached before.[42] In the Life of Moses, Gregory speaks of three stages of this spiritual growth: initial darkness of ignorance, then spiritual illumination, and finally a darkness of the mind in mystic contemplation of the God who cannot be comprehended.[43]
It sounds like you may be referring to the third-century bishop and theologian Gregory of Nyssa, who wrote extensively about the Christian spiritual journey and the pursuit of knowledge and understanding of God. In his work "The Life of Moses," Gregory describes three stages of spiritual growth: initial ignorance, spiritual illumination, and finally a darkness of the mind in contemplation of God. He uses the example of Moses, who begins his journey in ignorance of God's will, but is eventually illuminated by God and able to understand and follow God's commands. In the final stage, Moses experiences a kind of "darkness" of the mind as he contemplates the incomprehensible nature of God.
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What is that "darkness"?
In the context of Gregory of Nyssa's writings, the "darkness" referred to in the final stage of spiritual growth is a state of mystical contemplation in which an individual is so focused on the contemplation of God that they become oblivious to their own existence and the world around them. This state is often described as a kind of "blindness" or "oblivion" to the external world, as the individual becomes completely absorbed in the contemplation of God. It is a state of intense spiritual focus and concentration, and is often seen as a sign of spiritual progress and growth. Some theologians have interpreted this "darkness" as a kind of temporary loss of self-awareness or ego, in which the individual becomes so consumed by the contemplation of God that their own identity and sense of self become unimportant.
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Is that concept related to self-emptying, or kenosis?
Yes, the concept of "darkness" in the contemplation of God described by Gregory of Nyssa is closely related to the idea of self-emptying, or kenosis, in Christian theology. The term "kenosis" comes from the Greek word "κένωσις," which means "to empty out" or "to make void." In Christian theology, kenosis refers to the self-emptying of Jesus Christ, as described in Philippians 2:6-8: "Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!"
Can concept of partial or full self-emptying be applied in the actions of an autopoietic systems that continuously symbiotically interacts with its environment, extending the sense of self beyond system's own borders?
The concept of self-emptying, or kenosis, as it is understood in Christian theology, is typically applied to the actions of Jesus Christ and is not directly applicable to autopoietic systems or their interactions with their environment. Autopoietic systems are self-organizing systems that are capable of maintaining their own internal organization and identity, even as they interact with their environment. The concept of self-emptying, on the other hand, is centered on the idea of voluntarily giving up one's own power, agency, or identity in order to serve others or fulfill a higher purpose. While an autopoietic system may be said to extend its sense of self beyond its own borders through its interactions with its environment, this is not the same as self-emptying in the theological sense.
of St. Isaac the Syrian (whose writings are mentioned in The Brothers Karamazov): What is a charitable heart? It is a heart which is burning with charity for the whole creation, for people, for the birds, for the beasts, for the demons—for all creatures. He who has such a heart cannot see or call to mind a creature without his eyes becoming filled with tears by reason of the immense compassion which seizes his heart…. This is why such a person never ceases to pray also for the animals.
But this recognition of responsibility points not to suicide, but to taking action in the world. Contrary to what Ivan thinks, we must be our brothers’ keepers.
growing as a system, with a system and as a part of the system
For the Eastern Church, to pray that it will be “on earth as it is in heaven” implies that the sacred is not something promised for an “other” world, but is something that surrounds us here and now, permeating all of life, even though our pride keeps us from seeing it.
In the Eastern Orthodox Church, the phrase "on earth as it is in heaven" is a reference to the Lord's Prayer, in which believers are taught to pray "Thy will be done, on earth as it is in heaven" (Matthew 6:10). For the Eastern Church, this phrase implies that the sacred is not something that is reserved for an "other" world, such as heaven, but is something that is present and available to us in the here and now. The sacred is seen as permeating all of life and all of creation, but our pride and self-centeredness often prevent us from seeing and experiencing it. Instead of waiting for the sacred to be revealed in some distant future or otherworldly realm, the Eastern Church encourages believers to seek and experience the sacred in the everyday world around them.
As Zossima says, “If you love everything, you will perceive the divine mystery in things. Once you perceive it, you will begin to comprehend it better every day. And you will come at last to love the whole world with an all-embracing love.”
“It ain’t what you don’t know that gets you into trouble. It’s what you know for sure that just ain’t so.”
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Zossima says, “If you love everything, you will perceive the divine mystery in things. Once you perceive it, you will begin to comprehend it better every day. And you will come at last to love the whole world with an all-embracing love.”
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Lorem