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Every act of rebellion expresses a nostalgia for innocence and an appeal to the essence of being. (Albert Camus)
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    I have been wondering lately on the actualization of the web’s nervous system, especially concerning the evolution of the meaning of identity, it’s implications and consequences.

    It appears that a new level of awareness is slowly but surely trailing the emergent reality of the web, a level of awareness previously veiled or simply existing below the threshold of visibility. There seems to emerge a fresh kind of conscious awareness to the overall stream of infodata, a kind of non-localized immediate awareness, operating on the stream of knowledge and information. I write ‘operate’ yet it is definitely not an adequate description; it is something more akin to a floating and nebulous sensation, building itself both top down (via our own intentional behavior) and bottom up (via the info-structure of hyperconnectivity). I realize that it is at present very difficult to pinpoint with accuracy and maybe we shouldn’t at this point aim at this level of clarity and let time tell the story.
    All this is beside the point however, since the main issue to my mind is the overall sensation of a new ‘good’ that is becoming quite obvious.
    Somehow the sheer quantity of infodata flowing in the veins of the net’s infostructure allows a novel perception of the collective consciousness of humanity. That is good.

    What is so surprising is that many issues in this stream of consciousness seem to completely disappear, I realize that some of us might feel frustrated by the immense amount of infodata flowing their way, and yes some of it is spam and some of it is irrelevant (to say the least) nevertheless the bigger picture here is that the quantity of information flowing into our minds via the net does a few important things:
    • It creates a new evolutionary pressure on our minds, demanding of us an upgrade on our capabilities of absorbing/filtering/processing/digesting and outputting
    • It creates a new measure of assessment capability inside our minds concerning trust, reliability, appreciation and pruning
    • It pushes us towards a new dimension of creativity
    • It creates a new kind of de-territorialization

    There are many more aspects to this and in a more elaborated essay I shall try and tackle these issues, here and now however my main interest lies with the fourth point, namely the issue of de-territorialization.
    It is the view I desire to propose here that the flow of infodata in and of itself is the main influence in diminishing and actually softening the silhouette of our very own identities.



    I see myself in a very near future, not knowing who I am exactly, not knowing where I am exactly, not knowing what I am doing exactly, cruising and exploring, minding and emoting, not knowing exactly, not feeling exactly, not sensing exactly, with friends and lovers, colleagues and unknowns *(see note).

    And the word ‘exactly’ is ‘exactly’ the word that needs relinquishing, for if the proposal of a de-territorialization is taken seriously can we start and expand our consciousness beyond the limitations of our conceptual/Neolithic self, that which is bound to our bodies, and thus represents the ultimate in localization.

    A Polytopian in this instance may be said to be a deterritorialized consciousness, or more accurately a non-localized, non-territory minded conscious aware intelligent entity.
    I use the term territory here in the widest sense possible, a meaning relation held together by a floating sense of identity that is continuously morphing and reshaping itself according to the free flow of info data that comes its way.
    A Polytopian mind if so might stand for a style of minding, or a style of mindfulness, a manner of beingness or alternatively a mode of processing sense-thought in a de-territorialized way. This style of minding may fundamentally alter the self-perception of differentiating oneself from the many, for in the infodata stream we are neither one nor many.

    A Polytopia in the sense I speak of here, is a conceptual move from the old reference frame of one or many into a new dimension of description both of self and of others. The move as I see it, is a complex move from a similarity of structure and context into similarity and difference based on a multidimensional phase space of possible intelligences.

    This conceptual move of our minds, both private and as a species, converging with the new technologies just now coming into existence might allow us a fresh perspective of that which constitutes the foundation of human nature; Our very own self-reflectivity capability. And it might, if the circularity of the hyperconnected situation will continue to feed back on itself, adapt to a new level of error correction, both in perception and in understanding. That is a prospect both surprising and desirable.

    In fact the evolution of the hyperconnected system may herald a self correcting, open ended and open source state of affairs in which the de-territorialized mind expands in reflectivity and understanding, interest and intelligence by the sole fact of being enmeshed in the life/mind stream of all other humans. At this point sharing in the life of the knowledge embedded in each and every mind becomes the source of all knowledge. Knowledge that engenders trust, motivation and eventually even love.
    Truly a liberating thought, aesthetically pleasing.
    That is quite amazing.



    Addendum

    I was recently invited to give a presentation of the Polytopia concept at a private venue and was highly impressed by the level of acceptance of the idea. Granted that most attendees were already progressive thinking humans, it nevertheless became clear to me that such a concept has its value not only on the cultural trans-personal level but also on the personal level of the modern individual, living in the 21st century.

    During the presentation it seemed as if the conceptual move demanded by a Polytopian stance/ existence towards life asked of the concerned mind to allow for a level of intelligence and appreciation, which takes its force and vitality from a deep acceptance of personal freedom. This personal freedom, we agreed, will increasingly be manifested via the hyperconnected situation we are evolving into.
    During the presentation a few issues came up which I would like to share here.

    The main, and to my eyes most important, issue that came into discussion following a question from the audience, was the issue of hyperconnectivity, and more specifically how Polytopia is fundamentally a conceptual move that purports to show us the manner in which and by which we could evolve our mindful meaning-relations into a novel superstructure, that both transforms our understanding of personal identity and simultaneously allows us a new space into which to morph that same identity.
    In other words, we may at long last have some breathing room into which we can all expand.
    It is as if the system that we have created and that has brought us until here is no longer adequate to contain our meta-morphing identities. The novel approach presented here may possibly become a new composition of shapes and sense thought in which our intelligence can overcome it's own predisposition.
    I have a good sense about this, for if we could indeed morph our consciousness into this new shape, I strongly believe that we could suddenly see clearly the next step of our evolution,as a species, as minds, as a culture ,as a civilization and as individuals forming part of this universe.

    In the novel infrastructure a Polytopia offers itself to be a shared meaning will retain its fundamental value as the backbone of hyperconnectivity (both under the guise of interest and under the guise of trust) but the framework will be fluid and non formal, open ended and non-demanding, a continuous morphing and metamorphosis. In fact a Polytopia behaves more like a fluid than a stiff structure, more like a flowing event horizon than a predictable system.
    Since a Polytopia does not have a center, or a leader, a Polytopia evolves in a fashion not unlike that of a Rhizome, but a very special kind of rhizome.
    The polytopian view recognizes the shortcomings of the Tree as a descriptive method and accepts the metaphor of the rhizome as a fairer representation of the mind of one as a society of the many.
    Unburdened by its origins, the evolution of a Polytopia may be nothing short of surprising.
    That to me is exciting!

    The Optimystic- A Futuristic Social Insight Machine

    #Note: when I use the term ‘unknowns’ I refer particularly to forms of life and active intelligences that are at present unknown to us, be they cyborgs, androids, AI (embodied or otherwise), hybrids, cybrids, and so on

    Credits for images to The Digital Art World of Chaz Fricke






    Thu, Mar 19, 2009  Permanent link
    Categories: collective intelligence, polytopia, superorganism
    Sent to project: Polytopia
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    "At the dawn of societies, men saw their passage on Earth as nothing more than a labyrinth of pain, at the end of which stood a door leading, via their death, to the company of gods and to Eternity. With the Hebrews and then the Greeks, some men dared free themselves from theological demands and dream of an ideal City where Liberty would flourish. Others, noting the evolution of the market society, understood that the liberty of some would entail the alienation of others, and they sought Equality." (J.Attali describes how our dreams of utopia have changed over time,Quoted by Bill joy in his essay: Why the future doesn't need us - Wired)


    The Quickening (By Mohir)

    We desire a Polytopia for many reasons, but truly at the end of the day what it all comes down to is a deep, very deep, desire for freedom for all.
    Freedom for all they tell us is complex and complicated and to some degree, we may or we might, as the case may be, agree that it is in fact a complex issue, however when the emotional reality of our life comes into play, complexity bows out of the stage and leaves an empty room for the love of life.
    Love of life in its myriad expressions, infinite diversity, and incredible beauty.
    This, love of life, this passion for that which is high requires the empty room of simplicity, a realization.
    Some say that for this to be realized one needs to be in an altered state.
    We do not think so.
    One does not need to use the term ‘altered state’ in this case, for the very usage of the term ‘altered’ in ‘altered state’ assumes a common state to which an alteration is needed, required or indeed possible.
    We think in fact that a conscious aware intelligent entity, being autonomous in its process of self-reflection and independent in identity is at any given moment in the state of participation in life, in the evolutionary process of all life.
    The very fact that we are alive and consciously aware implies that we participate in life, there remains however two main issues to solve, two questions, the first is whether the participation is willful and voluntary and the second is whether our willful participation is meaningful.

    For the act of participation we need do nothing in particular but existing within the continuum of the flow of events; for a voluntary and meaningful participation however we need be committed.
    Committed in a fashion that will bring about a transcultural aesthetic singularity, a response to the technological singularity, the response of the conscious aware intelligent entity, the human.
    Such a commitment is required for two simple reasons; to overcome the natural and merge seamlessly with an enhanced reality and so the occurrence of transcultural events will in time overcome the bias of separated beingness.



    Transformations (By Mohir)

    “Go confidently in the direction of your dreams. Live the life you have imagined.”

    Henry David Thoreau


    What are babies made of ? Or the Art of being committed

    Babies are made of voluntary meaningful participation.
    Babies are made of commitments.
    Babies are made of dreams, and desires and conjunction of forces and circumstances and flesh meeting flesh, and DNA and an accomplishment of loves mutually converging on a choice of actuation, an optimistic choice that the fruits of our loins will be an upgrade in and of our own continuation.
    Babies are beautiful, and cute, and innocent, and above suspicion, and yet babies should be a representation of our voluntary meaningful participation in the process of life.
    We willfully but mostly unconsciously put ourselves at the disposition of Mother Nature and her genetic needs of continuity and claim not without presumption, that we did so of our own volition and without preconditions.

    But is it really so?

    It is our view that making babies, as creating our futures and shaping our minds should be a voluntary meaningful participation.

    George Bernard Shaw once said that if you have an apple and I have an apple, and we exchange apples, we both still only have one apple. But if you have an idea and I have an idea, and we exchange ideas, we each now have two ideas.
    Now lets take this a step further, if you have an idea and I have an idea, and we exchange ideas, we each now have two ideas. But, if we both take our ideas and fertilize each other’s ideas we now have ideas that generate ideas, a never-ending process of idea generation mechanism/s.
    Now, let us assume that ideas are representations of intelligence, and intelligence can become non-local (not functionally dependent on the particular individual) and the process of self-guided evolution* can be directed to non-locality, what do we get?
    We get an ever-evolving conscious aware entity that continuously generates its own solution to the riddle of its own existence.
    A cross-pollinating mind happening, generating a quasi-infinite number of elucidations and clarifications to the process of autonomy and liberty, freedom and fulfillment.
    So this is what Mr. Shaw meant when he said:” Life isn't about finding yourself, it's about creating yourself”?

    We think so. Which is why, to our eyes, we are in a continuous process of self-creation, a process we have as a species just started and are passionate about. The manner and means of self guided evolution is only now reaching a stage of maturity, but even at this early stage we can ascertain that we are progressing; progressing towards a greater and much subtler reality. A reality in which and by which our/the otherness will infiltrate our/the beingness, in other words a reality of hyperconnectivity, multidimensionality, and multidirectionality, encompassing the feeling of universality into the unique escape from the cycle of insufficient and highly incongruent “isms”. The very fact that we are able to appropriate reality to our higher faculties implies that we are made of the right stuff, the stuff of self-creation.

    Because of this we are self-described optimists.

    We are humans, and as such we do not suffer the tragedy of perfection, we do however indulge in the necessity of optimism if for no other reason that optimism is an evolutionary and indispensable attitude.
    In fact we would go as far as claiming that optimism is probably favored by natural selection.
    Optimism, sanguinity and confidence are necessary for many reasons, however in this part we wish to focus on an unusual reason.
    The reason for optimism beside its evolutionary necessity is one of pleasure, we put forward.
    A very particular form of pleasure, a pleasure of the higher faculties of the human mind, we speak, of course, about the pleasure of Voluntary Meaningful Participation.

    Three words, yet highly significant, for by their very arrangement these words convey the perfumes of the futures, the futures in which privileges and duties seamlessly converge in the enactment of participation, Voluntary Meaningful Participations (VMP).


    Connectivity (By Mohir)

    Participation in what?

    Participation in the process of evolution, evolution of the mind, evolution of the global mind, evolution of culture, evolution of civilization, evolution of the human species, indeed participation in the evolutionary process in general.

    Voluntary meaningful participation is the hallmark of the conscious aware intelligent entity that we are; it implies a willful agent that has realized its freedom to actuate a reality that is other than the immediate experience of being.
    Other than the old Neolithic mind system prescribes.

    There are a number of ways by which a voluntary meaningful participation can be realized and understood, the one proposed here is the original confidence of the progressive mind in its ability to commit to freedom.
    Commitment as James Womack so succinctly put it “..unlocks the doors of imagination, allows vision, and gives us the "right stuff" to turn our dreams into reality.”

    Commitment to freedom; freedom from time and body, freedom from past and stale beliefs, liberty from karma and traditional knowledge, independence of thought and feeling, autonomy of beingness and sapience, the self reliant love of presence and the sustainable mutuality of all.

    Committing to freedom, though sounding simple and easy, is no walk in the park, for to truly commit to personal freedom is to commit to a universal freedom.
    To commit to universal freedom in turn implies taking the responsibility on human nature, requiring a deep confidence in one’s personal ability to outreach nature’s random selection of emotional inclinations and mental penchants.
    This deep confidence is the dreamer’s choice and the hearts longing.
    It is this confidence in the human possibility to outgrow its shackles and undo its bonds that allows the progressive minds to perform their duty.
    The duty and privileges that seamlessly converge are the natural outcome of self-uplifting, upgrading the myths of old and updating the emotional /motivational reasoning which allows us to carry mental emotional commitments.


    Unfoldment (By Mohir)

    “The relationship between commitment and doubt is by no means an antagonistic one. Commitment is healthiest when it's not without doubt but in spite of doubt.”

    Dr. Rollo May

    The personal ability to carry out mental emotional commitments plays a central role in the direction, intensity and persistence of sanity, none higher than the ability to commit to personal freedom.
    Personal freedom stands proudly as the cornerstone of the consciously aware intelligent entity known in these parts of the universe as the human.
    Conscious aware intelligent entities imply themselves unto the world; hence personal freedom deploys itself into universal freedom.
    Universal freedom in turn allows the beacon of reason and rationality to shine forth, acceptance of all that is beautiful to move forward and self directed evolution to gain its spring.
    To allow self-directed evolution the humans, also called conscious aware intelligent entities, have evolved the capacity to commit to freedom, a kind of commitment that makes all the difference.

    A Difference if so, a difference that makes a difference, initiates as commitment to personal freedom, evolves and implies unto the world, evolves and deploys into universal freedom and in so doing updates and upgrades reality; both the personal reality of the committed and the ecology in which one thrives.
    In the process, hyperconnectivity emerges, coaxed into existence by the presence of mind of the conscious aware intelligent entity.
    Such is the power of commitment that it may allow the bypass of the Neolithic mind into a post-human enlightenment. The kind of commitment referred to here however has to be understood in its proper context, that of evolution of the mind. It is totally unlike the kind of commitment professed by the Neolithic mind concerning the downward spiral of blood relation and instinct (commitment to family, spouse, children, food, shelter, survival and so on), all justifiable but obsolete; it is concomitantly unlike the horizontal vortex of commitments to society, particular culture, folklore, patriotism, and the like, all acceptable, reasonable, valid and equally archaic.

    The upward commitment to personal freedom evolves into universal freedom and does in no way contradict nor diminishes the importance, consequence, and significance both of the downward spiral commitments nor of the horizontal ones, it does however point towards a different kind of possibility for the evolving mind, the self directed evolutionary procedure of becoming else.

    Else = A Polytopian





    endnotes:

    *Self-guided evolution refers to the ability of a conscious aware intelligent entity to wrestle the reins of its own evolution from the hands of “mother nature”. The term refers specifically to the directionality and resource allocation of a liberated mind. Having said the above the term is generic and in principle is not to be regarded on an individual basis but is species related.

    Note: This paper was written as a collaborative Polytopian project between Mohir and Wildcat and in conversations with other self-described Polytopians.

    These photographs were chosen for their visual correlation to the ideas presented above.
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    Everything is real but the narrative makes the difference.


    “We belong to a history that runs in the present. This is a fantastic thing! We belong to a history that runs in a continuous changing present. Yesterday is not now, tomorrow is not now, but we exist in a continuous NOW... we human beings, all living beings, the whole biosphere. Everything that we do, occurs now. Although human beings can speak about the past and the future, and live in the ideas of past and future, humans exist in the present. We live in the past and the future, but we exist in the present. “

    Biosphere, Homosphere, and Robosphere
    (Humberto Maturana and Pille Bunnell {pdf))


    A topos is not simply a place, a topos is a narrative, it is in a manner of speaking, a modern way of exemplifying and explicating who am ‘I’ (as in my overall identity) and what is “we”, by pointing to that which interests my being and the being of others (other than me) in my/our/this evolutionary phase.

    A topos is a term that expands upon the idea of a set of interconnected beings, the term clarifies a number of facets of our existence, namely that we are complex beings, existing and acting in a highly complex and interconnected environment.
    Moreover, a topos as used in the term Polytopia contains primarily two basic components, the first being interest, the second being intelligence.
    Intelligence and interest combine in a topos as the fundamental building blocks of a connectivity that inevitably leads to an increase in combined intelligence.

    There are many ways of describing the ‘how’ and ‘why’ of conscious aware intelligent entities connection, correlation and collaboration, for our purpose here, this way is called a topos.

    Therefore for the purpose of elucidating the dynamics of a Polytopia we need enlarge and enhance our understanding of what a topos is.

    What is a topos then?

    A topos can be said to be:

    A. A set of coordinates having a definite and definable set of characteristics.
    The coordinates of a topos can be either in space, in time, in the material universe, in the infosphere, in the metaverse, in mind or all of the above or some combination thereof.

    The set of characteristics of a given topos need have at least one component attribute beyond the basic fundamental of ‘open to increase in combined interactive intelligence’ (a fundamental tenet of a Polytopia).

    If, according to the oxford dictionary, Ethos stands for: "the characteristic spirit, prevalent tone of sentiment, of a people or community; the 'genius' of an institution or system", Topos stands for ‘the characteristic combined intelligence, prevalent direction of openness and transparency, of a set of definable coordinates that are inherently Rhizomatic, interesting and intelligent, free and evolving'.

    A topos cannot in any case be based on a formal or contractual agreement; the definition of a topos if so need be updateable, upgradeable and true at the moment of usage, in other words a topos cannot be based on history and must be open ended and open sourced.
    Can it be based on a future then? The answer is no. A topos cannot be based on the future (though it necessarily has a future, even if short lived), it must by implication of its definition be based on the concept of flow, the dynamic flow of events of minds interconnecting and hyperconnecting.

    According to the above then a topos contains (or has also the attributes of) an ethos.

    B. A topos constitutes the basic relational unit of consideration in a Polytopia. A topos can also be said to be the fractal unit of a Polytopia.

    C. A topos always contains an evolutionary and developmental potential. As such a topos always implies betterment, improvement and motion, enhancement and allowance. A topos represents an enrichment of the state of affairs of mind, of culture, of life.
    D. A topos is by definition humane, equitable, and collaborative, it cannot be owned in any fashion (no owner and no owning) and thus is fundamentally shareable both as a state (as in state of affairs of mind) and as an opening.
    E. A topos is a semantic selection (choice of meaning/s) performed by a conscious aware intelligent entity; a collection of such semantic selections (or choice of meanings) can be considered a polytopia. (the semantic selection can also be called the bricks of the narrative or the theme of the topos).
    F. Just as humans have many kinds of intelligences in different proportions, so do topos exemplify all of the characteristics of a collaborative organism but in different proportions, these proportions in turn define the set called a topos, the topos profile or silhouette.

    “I worked out a mathematical theory, which says if we have a large enough diversity of molecules and chemical reactions, so many reactions will be catalyzed that you'll get some form of collective autocatalysis popping out of the soup. The mathematics has been proved, but it still needs to be shown experimentally. For years, I've been probing laws of self-organization that co-mingle with natural selection, and give rise to the order we see. And we're not very far, experimentally, from creating life all on our own.”

    Stuart Kaufman (In Salon)

    More:
    #A conscious aware intelligent entity can be said to be a topos iff (if and only if) it encloses an independent and definable set of characteristics.
    #An artificial intelligence, a cyborg, a hybrid, an alien, a clone, and so on, can definitely be said to be a topos if said criterion is met.
    #A country or nation for example is Not a Topos (not inherently that is), for the simple reason that the basis for its definition as such (country or nation) is historically based. Same country or nation or people and similar can be called a topos if under certain coordinates of space and time the defining set of characteristics is momentarily based.
    Polytopia does not hold a historiographic value to the meaning of collectives and thus topos is a unit of culture and not of society.
    The continuous increased in-combined interactive intelligence, which is a Topos, dissimilates the private contour and at the same time dissimilates the raison d’être of the historiographically bound group, the ‘nation’, the ethno-centric group, etc.

    Up to very recently (and largely in effect still), the historiographic definitions held the most powerful, sustainable rock-bottom axis for interaction between privates. It sort of held a promise and guarantee for successful interaction.
    Yet, this axis belongs in and to the Monumental mind.
    Monumental in the sense of: using an event/experience that was a forming pillar in the history of a group and was applied as an anchor of perception for a group identity. A monumental perception localizes in a static fashion, it holds time as a linear organizer and most importantly, it conveys connectivity between members that must maintain the Monument at the basis and center of interaction.

    The monumental narrative exploits, so to speak, the same divide between a bio-person and the world, only on a larger scale, via group identity. It is also subject (within a wider historic perspective) to the entropic effects or chaos. Perhaps a contributor element to the strong ties invested and required for the sustenance of any static collective or society. A topos being dynamic and open, fluid and flowing thus inheres the chaotic effects of life and responds accordingly. In this a topos has dynamic and open (or fuzzy) anchors.

    The Polytopian narrative adheres to the dynamic fuzzy anchors of Topos. It is, for that matter, a culture of Topos. In that, every particular mind consists of a number of Topos. Which is another way of saying that individuals are fractals of Polytopia.
    Yet, it is essential to the Polytopian view to emphasize that not all interpersonal interactions are Topos.
    That which discerns a Topos indeed is the characteristics of continuous increased in-combined interactive intelligence. A Topos thus affects and effects a synergic event which inherently renders new intelligence. A Topos is defined in terms of the relations and the direction within it. The interaction within Topos is an ecology for the emerging of new situations (state of affairs) endowed with intelligence and life. Topos thus breeds new topos, the ecology for breeding topos is called a Polytopia.

    # A couple (as in married couple for ex.) can or cannot be called a topos according to one simple rule of thumb, namely: is this relationship conductive and inherently implicative of openness to combined interactive intelligence? If yes, it is possibly a topos, if not, not a topos.
    #A group of humans may or may not be called a topos, the defining characteristic (iff) in this case is direction, openness and transparency.
    An individual mind may or may not be defined as a topos depending on the answer to the question: is this particular mind inherently motivated towards increase in combined intelligence.

    “We will combine our brainpower—the knowledge, skills, and personality quirks that make us human—with our computer power in order to think, reason, communicate, and create in ways we can scarcely even contemplate today.”

    Ray Kurzweil (in Reinventing Humanity)

    Notes:
    1. Topos is a term borrowed from Greek and basically meaning a place. Yet in the Polytopia project definition Topos is referred to as a state of affairs or state of mind (state of affairs of mind).

    2. The plural of topos is topoi but due to the usage of the term poly (many or diverse) in Polytopia it is suggested here that topos will stand both for a unique individuated set and for a group of sets; this will allow us to use the term topos for a variety of options furthermore emphasizing the necessity of the attribute of cooperation and collaboration when applying the term Polytopia.


    Endnote:

    In coming to answer the question: what needs does a Polytopia come to answer? I found myself in a certain kind of tension between definability and observability. The dynamics of our ever-changing present, the flow of the infoverse and the capacity to not be overwhelmed was on my mind constantly. I believe that we need invent our future so as to fit our complex minds, from this perspective I try to answer the question.
    To my eyes, Polytopia comes to answer the need of the moment of change and transformation. A meta-concept that will permit a conceptualization (or a working context) of our dreams for a better future to come true.
    I realize that these efforts might be in vain, nevertheless, our future as specie is much too precious to be left in the hands of ‘ve’been there ve’done that style’ of thought.
    ‘What need does Polytopia come to answer’ may best be described as a paradigmatic resolution of where the world is going to. This is an emotional-cognitive need that rises of the state of affairs of being involved in the world.

    The continuous ‘Now’, our very existence in the present, as presence, requests a conceptual framework. A vehicle of thought, that is both transcending the past and allows the future to unfold accordingly.
    Such a conceptual framework is the Polytopia. A Polytopia re-introduces the humane element in the advancement of civilization whilst invigorating the co-creation capability of the human mind in its collaborative effort of transcending its origins.

    Polytopia is a term that comes to answer an array of needs, these range from the philosophical to the instinctual, from the cultural to the aesthetic, from the personal to the global, from the present to the future, from the local to the transnational, from the private to the communal, from the net to the grid, from individual intelligence to collective wisdom, from the pattern to the flock, from the emotional to the intellectual, from the social to the politic, from the historical to the envisioning and maybe above all, I see Polytopia as re-introducing the mythical dimension of existence in the full glory of its positive contribution to the thinking consciously aware intelligent entity known as Human.


    to be continued..



























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