"A human being is a part of the whole called by us universe, a part limited in time and space. He experiences himself, his thoughts and feeling as something separated from the rest, a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.
- Albert Einstein
"Losing one's Religion"
" In our current "State",we are destroying our Earth ",by chasing "money" and junk,forgetting our roots,thus where we live.
I awoke at 1:30 am,thnking about site(this site).and was thinking about "list of priorities"
I remember when I was 12 years old I got a "real" dive mask to see underwater, I began skin diving, in the beaver pond,streams,then the Lake my father bought a small cottage on,became a new great adventure,I had been diving in the lake for a few years prior,throught the summer the water visibility at times was 30 ft underwater,that was 1974,,I would spend much time alone or with friends,snorkeling the shore line,watching the underwater life below.The People started moving out to the lake full time,into cottages that where built mainly as summer cottages,the septic systems where out-dated,as well as never designed for year around use,by 1980,I could no longer see 2 feet under-water,and to this day,it is worse,,in less then 6 years we as Humans did this to one lake,yet most all the lakes in Western Illinois.Why? in part we forgot Nature,and how it is our Body!
Type in your location at the above website,to see if your nearby waterway is polluted,most likely it is I am sad to say
I was thinking of Ralph Nader this morning,I always felt him to be a honest person,and someone whom had Society's best interest at heart,I wondered if there is anyone like him around anymore?
Awhile back I created a Petition on the White House site..a Petition to simply create similar petition systems on each U.S state and,Federal elected officials own websites, I found no one to be in support of this Idea.
Another Idea would be to create what could be maybe called, "Citizen's Convening Council"
Based on having a Counsel at a local level say group of 300 citizens(adults,whatever age is selected) from a specific county,with 3 spokes persons,(every 300 hundred Citizens have contact with these 3 spokes persons when need arises)
Every 300 citizens of every county,in every state has three spokes persons(no one is paid,except for expenses etc.)
Every 33 spokes persons has another group or council groups(so for every 3000 citizens there are 33 spokes persons)
1 person from each of these groups is selected to represent the 33 to form another group of 33 to represent 99,000 citizens until ,another group of 33 councils until entire state is represented i.e,Iowa for example has approximate of 3 million ,so if I did my math close to right it would be each citizen as 102 people or spokes people above them until Iowa's state is covered by 3 groups of 33 then broke down again to 33,so then 135 above or representing each citizen,yet the the last or Top Counsel is still simply 33
I like the Triad model concept
The right to petition our Government, though often overlooked in comparison with the other freedoms listed in the First Amendment, is nonetheless a very significant right that we have in this country. This right grants people not only the freedom to stand up and speak out against injustices they feel are occurring, but also grants the power to help change those injustices. )- I see this as a Obligation Now / Special Obligations
The Bill of Rights is the collective name of the first ten amendments to the United States Constitution. The Bill of Rights identified the limitations of the government and prevented abuse by the government against the citizenry. While the document is not a list of all the rights of American citizens, it contains the most important rights as defined by the Founding Fathers. The following provides a brief interpretation of the Bill of Rights:
Freedom of speech, religion, the press and peaceful assembly.
Keep and bear arms.
Protection from the mandatory quartering of troops without owner consent.
Protection from unreasonable search and seizure.
Due process, protection against double jeopardy and self-incrimination.
Speedy and public trial by a jury of peers.
Civil trial by jury.
Prohibition of excessive bail and cruel or unusual punishment.
Protection of other rights not included.
Right to residual power by the states and its citizens.
Petition-Separation of Church and State in regards to "hired public officials" talking of religion
The affectionate sentiments of esteem and approbation which you are so good as to express towards me, on behalf of the Danbury Baptist association, give me the highest satisfaction. my duties dictate a faithful and zealous pursuit of the interests of my constituents, & in proportion as they are persuaded of my fidelity to those duties, the discharge of them becomes more and more pleasing.
Believing with you that religion is a matter which lies solely between Man & his God, that he owes account to none other for his faith or his worship, that the legitimate powers of government reach actions only, & not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should "make no law respecting an establishment of religion, or prohibiting the free exercise thereof," thus building a wall of separation between Church & State. [Congress thus inhibited from acts respecting religion, and the Executive authorised only to execute their acts, I have refrained from prescribing even those occasional performances of devotion, practiced indeed by the Executive of another nation as the legal head of its church, but subject here, as religious exercises only to the voluntary regulations and discipline of each respective sect.] Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore to man all his natural rights, convinced he has no natural right in opposition to his social duties.
I reciprocate your kind prayers for the protection & blessing of the common father and creator of man, and tender you for yourselves & your religious association assurances of my high respect & esteem.
(signed) Thomas Jefferson
The contradiction between the claim that "all men are created equal" and the existence of American slavery attracted comment when the Declaration of Independence was first published. Before final approval, Congress, having made a few alterations to some of the wording, also deleted nearly a fourth of the draft, including a passage criticizing the slave trade. At that time many members of Congress, including Jefferson, owned slaves, which clearly factored into their decision to delete the controversial "anti-slavery" passage. In 1776, abolitionist Thomas Day wrote:
If there be an object truly ridiculous in nature, it is an American patriot, signing resolutions of independency with the one hand, and with the other brandishing a whip over his affrighted slaves.
Links related to Convening
Interest in triads and triadic research settings for the study of inter-organizational issues is growing. A literature review of inter-organizational studies, claiming a use of triadic research design, shows that the terms “triad” and “triadic” have been used to describe many different types of inter-organizational phenomena. However, not all studies involving a context of three actors are actually examining triads. This paper offers a robust definition of three-actor constellations qualifying as triads. Moreover, it elaborates on different types of inter-organizational triads, based on two aspects of collectivity; cohesion and the ability to act as a single entity. The definition of inter-organizational triads and the categorization of different types of triads will hopefully encourage further studies of triads; the smallest and simplest network which offers insights, which cannot be achieved in the study of single actors or dyads.
Triad refers to a group of three people in sociology. It is one of the simplest human groups that can be studied and is mostly looked at by microsociology. The study of triads and dyads was pioneered by German sociologist Georg Simmel at the end of the nineteenth century.
A triad can be viewed as a group of three people that can create different group interactions. This specific grouping is common yet overlooked in society for many reasons. Those being that it is compared to the lives of others, how they shape society, and how communication plays a role in different relationships scenarios.
It was derived in the late 1800s to early 1900s and evolved throughout time to shape group interactions in the present. Simmel also hypothesized between dyads and triads and how they may differ. A dyad is a group of two people that interact while a triad is another person added on to create more communicational interactions. For example: adding an extra person, therefore creating a triad, this can result in different language barriers, personal connection, and an overall impression of the third person.
Simmel wanted to convey to his audience that a triad is not a basic group with positive interactions, but how these interactions can differ depending on person to person.
Why Need for Roots is so important?
Pulitzer Prize winner Isabel Wilkerson devoted 15 years to the research and writing of The Warmth of Other Suns. She interviewed more than 1,200 people, unearthed archival works and gathered the voices of the famous and the unknown to tell the epic story of the Great Migration, one of the biggest underreported stories of the 20th Century and one of the largest migrations in American history.
Environmental impacts of farming
The environmental impact of agriculture is the effect that different farming practices have on the ecosystems around them, and how those effects can be traced back to those practices. The environmental impact of agriculture varies based on the wide variety of agricultural practices employed around the world. Ultimately, the environmental impact depends on the production practices of the system used by farmers. The connection between emissions into the environment and the farming system is indirect, as it also depends on other climate variables such as rainfall and temperature.
There are two types of indicators of environmental impact: "means-based", which is based on the farmer's production methods, and "effect-based", which is the impact that farming methods have on the farming system or on emissions to the environment. An example of a means-based indicator would be the quality of groundwater, that is effected by the amount of nitrogen applied to the soil. An indicator reflecting the loss of nitrate to groundwater would be effect-based. The means-based evaluation looks at farmers' practices of agriculture, and the effect-based evaluation considers the actual effects of the agricultural system. For example, means-based analysis might look at pesticides and fertilization methods that farmers are using, and effect-based analysis would consider how much CO2 is being emitted or what the Nitrogen content of the soil is.
The environmental impact of agriculture involves a variety of factors from the soil, to water, the air, animal and soil variety, people, plants, and the food itself. Some of the environmental issues that are related to agriculture are climate change, deforestation, genetic engineering, irrigation problems, pollutants, soil degradation, and waste.
Dead zone (ecology)
Dead zones are hypoxic (low-oxygen) areas in the world's oceans and large lakes, caused by "excessive nutrient pollution from human activities coupled with other factors that deplete the oxygen required to support most marine life in bottom and near-bottom water. (NOAA)". In the 1970s oceanographers began noting increased instances of dead zones. These occur near inhabited coastlines, where aquatic life is most concentrated. (The vast middle portions of the oceans, which naturally have little life, are not considered "dead zones".)
In March 2004, when the recently established UN Environment Programme published its first Global Environment Outlook Year Book (GEO Year Book 2003), it reported 146 dead zones in the world's oceans where marine life could not be supported due to depleted oxygen levels. Some of these were as small as a square kilometre (0.4 mi²), but the largest dead zone covered 70,000 square kilometres (27,000 mi²). A 2008 study counted 405 dead zones worldwide.
The area of temporary hypoxic bottom water that occurs most summers off the coast of Louisiana in the Gulf of Mexico is the largest recurring hypoxic zone in the United States. The Mississippi River, which is the drainage area for 41% of the continental United States, dumps high-nutrient runoff such as nitrogen and phosphorus into the Gulf of Mexico. According to a 2009 fact sheet created by NOAA, "seventy percent of nutrient loads that cause hypoxia are a result of this vast drainage basin". which includes the heart of U.S. agribusiness, the Midwest. The discharge of treated sewage from urban areas (pop. c 12 million in 2009) combined with agricultural runoff deliver c. 1.7 million tons of phosphorus and nitrogen into the Gulf of Mexico every year. Even though Iowa occupies less than 5% of the Mississippi River drainage basin, average annual nitrate discharge from surface water in Iowa is about 204,000 to 222,000 metric tonnes, or 25% of all the nitrate which the Mississippi River delivers to the Gulf of Mexico. Export from the Raccoon River Watershed is among the highest in the United States with annual yields at 26.1 kg/ha/year which ranked as the highest loss of nitrate out of 42 Mississippi subwatersheds evaluated for a Gulf of Mexico hypoxia report.
Organizations who goal is personal growth
Excerpts from "Restoring the Soul of the World"
1.Fortunately, scientific knowledge — and the mythic visions that inspire it — continues to unfold over time. And at our current point in time, the biologist Edward O. Wilson has economically summed things up, “The question of the century is: How best can we shift to a culture of permanence, both for ourselves and for the biosphere that sustains us?”
Because of overpopulation and the related ecological crisis, we now live at a pivotal time in both human and planetary history. Since the year 1800, human population has soared 700%, increasing from 1 billion to over 7 billion today. In the last century alone, human population has quadrupled, and we now live in a period of “ecological overshoot”: it now takes the planet more than one year to absorb and regenerate what we humans take from it in a single year.
2.The idea that nature possesses a living intelligence is not something of just historical or academic interest; I wrote this book out of my strongly held belief that a deeper and more accurate worldview is needed if we want our children to inhabit a beautiful and flourishing world in which life is truly worth living. In this sense, The Soul of the World is not about the past, but about our own time and the future. In part IV of this book, I discuss how we are beginning to see hints of a new, emerging worldview, based not on the idea of exploitation, but on the idea of learning from nature — and collaborating with nature’s intelligence — to create a better, more healthy, and more fulfilling world for all. If both human beings and the living planet are going to possess a flourishing future, gone are the days in which we can think of ourselves as the masters and controllers of nature. The alternative to control is a spirit of partnership, in which we would work in collaboration with nature’s living systems, a topic explored in this book’s final chapter.-David Fideler
David Fideler in conversation with Joanna Harcourt-Smith about his recent book, Restoring the Soul of the World: Our Living Bond with Nature’s Intelligence
Joanna Harcourt-Smith: Welcome, David.
David Fideler: It’s very nice to be here speaking with you.
Joanna: I will jump right in. The world has a soul?
David: Well, yes. That was the traditional Greek view of the world and the cosmos. And for a large part of the history of the Western world — say for around eight hundred years — that was really the normal way to look at the world: that our planet and the entire cosmos was ensouled, and a living entity, and a reflection of intelligence.
Joanna: Well I think it’s the moment now, more than ever, that if the mechanistic view — the Cartesian view — wins, then we are lost as a people. So speak to us about the organic view of the universe.
David: For some reason, when you talk about that nature’s intelligence — I think it’s because of the mechanistic worldview — it sounds a little strange to the modern ear. But if you go back and try to understand the way the Greeks looked at it, it makes quite a bit of sense. And what it really meant to the Greeks — this idea of living nature, nature’s intelligence, and soul — is summed up in the word psyche.
The Greek word psyche means life. And when the Greeks looked at the world they saw all sorts of repeating patterns — you know, the growth patterns of plants, all organisms. These are all patterns or forms emerging from the natural world. And wherever you see a form, it’s a strategy for solving some kind of problem. And wherever you have a strategy, there’s some kind of intelligence present. So for for Greeks, this idea of the World Soul referred to the active form-generating power that’s present in the world.
This had really been the normal view of the cosmos and our planet for hundreds of years; and it was only with the Scientific Revolution that people started to model the universe as being a machine. And, as you know, it’s had all sorts of disastrous consequences in terms of our own relationship with the Earth.
Joanna: That’s right.
David: I always like to look at both sides of things, and there were some good things that came out of the mechanistic worldview. And one of those good things was an increasing sense of human autonomy, which I think is positive: when you look at the psychological growth of individuals, we have to become individual human beings, and part of that involves autonomy. But even a good thing can be taken too far, and in the case of the mechanistic worldview, it painted a vision of the world of that was useful in some ways but also quite damaging. And we’re now left in the situation where a lot of human beings don’t even feel like they’re part of the living world. We refer to nature as “the environment,” which is this very cold, sterile, almost medical term. It’s like, “we live in this environment.” It’s very clinical. People don’t even have a sense that they live in nature any longer — at least a lot of people.
Joanna: Right. I’m thinking about Hypatia, and how her murder might have been the beginning of the mechanistic view?
David: The murder of Hypatia was, I suppose, an attempt to suppress ancient knowledge in some way. And you know, all of these ideas do have ancient roots. If you look at the Greek philosophers, virtually all of the philosophers viewed the world as being an organism.
Plato was the first one to actually use this term World Soul — or in the original Greek, it’s “soul of the cosmos.” Plato said that the universe was “a Single Living Creature that contains all living creatures within it.” And that it was also “one Whole of wholes.” So this is a very modern idea, in a sense, because in the sciences we now have this idea of the philosophy of holism, or the philosophy of organism. We now know that organisms operate in holistic ways. That is the way that Plato viewed the world.
If you go two thousand years later, you reach Descartes, and Descartes said, “I have described this earth, and indeed the whole visible world, as a machine.” That’s an exact quotation. And so you can see, both of these views, of Plato and Descartes, are worlds apart.
To go back to what I was saying: most the Greek philosophers did view the world as being an intelligent organism. But there was one school, the Atomists — which is where we get our term atom — that basically viewed the world as being a collection of tiny particles, which just sort of came together. And it’s through the coming together of particles that life emerged. When the mechanistic worldview emerged during the Scientific Revolution, it was really going back to that ancient idea of atomism. It was really a revival of that in some ways.
You know, they say there’s really “nothing new under the sun,” and I guess that’s true. [Laughter]
Joanna: Right. Well I would love to hear you talk about beauty and desire.
David: For Plato especially, and also the Pythagoreans, beauty was something very, very important about the cosmos. When we see beauty in nature, it communicates something to us. The word cosmos itself goes back to the philosopher Pythagoras, and he called the universe a kosmos because the universe is beautiful. That word kosmos means “adornment” or “beauty,” and it’s actually where the word cosmetic comes from. And so this idea that the world possesses beauty was something very important.
And even in our own times, Gregory Bateson talked about the beauty of nature and nature’s aesthetic unity. He said that there’s something about the beauty and aesthetic unity of nature that reveals something about the essence of the deep unity of the natural world, which is something that we cannot otherwise express in words. And I think that’s true.-read remainer @ THE COSMOPOLIS PROJECT
Anthropocentrism (/ˌænθroʊpoʊˈsɛntrɪzəm/; from Greek Ancient Greek: ἄνθρωπος, ánthrōpos, "human being"; and Ancient Greek: κέντρον, kéntron, "center") is the belief that human beings are the most significant entity of the universe. Anthropocentrism interprets or regards the world in terms of human values and experiences. The term can be used interchangeably with humanocentrism, and some refer to the concept as human supremacy or human exceptionalism. Anthropocentrism is considered to be profoundly embedded in many modern human cultures and conscious acts. It is a major concept in the field of environmental ethics and environmental philosophy, where it is often considered to be the root cause of problems created by human action within the ecosphere.
However, many proponents of anthropocentrism state that this is not necessarily the case: they argue that a sound long-term view acknowledges that a healthy, sustainable environment is necessary for humans and that the real issue is shallow anthropocentrism.
Apatheia (Greek: ἀπάθεια; from a- "without" and pathos "suffering" or "passion"), in Stoicism, refers to a state of mind in which one is not disturbed by the passions. It is best translated by the word equanimity rather than indifference. The meaning of the word apatheia is quite different from that of the modern English apathy, which has a distinctly negative connotation. According to the Stoics, apatheia was the quality that characterized the sage.
Whereas Aristotle had claimed that virtue was to be found in the golden mean between excess and deficiency of emotion (metriopatheia), the Stoics sought freedom from all passions (apatheia). It meant eradicating the tendency to react emotionally or egotistically to external events, the things that cannot be controlled. For Stoics, it was the optimum rational response to the world, for things cannot be controlled if they are caused by the will of others or by Nature; only one's own will can be controlled. That did not mean a loss of feeling, or total disengagement from the world. The Stoic who performs correct (virtuous) judgments and actions as part of the world order experiences contentment (eudaimonia) and good feelings (eupatheia).
Pain is slight if opinion has added nothing to it;... in thinking it slight, you will make it slight. Everything depends on opinion; ambition, luxury, greed, hark back to opinion. It is according to opinion that we suffer.... So let us also win the way to victory in all our struggles, – for the reward is... virtue, steadfastness of soul, and a peace that is won for all time.