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A Sourcebook for the Worldwide Discovery of a Creative Organic Universe
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VIII. Earth Earns: An Open Participatory Earthropocene to Ecosmocene CoCreativity

4. A Complementary Genocracy: me + We = US

Giddens, Anthony, ed. The Progressive Manifesto. Cambridge, UK: Polity Press, 2003. Further essays on aspects of the British sociologist’s search for a “third way” beyond left and right. But its “global social democracy,” with good intentions, seems laden by past baggage and wanders without a guiding cosmological context.

Gilbert, Scott. Wonder and the Necessary Alliances of Science and Religion. Euresis Journal. Volume 4, 2012. Reviewed more in Religion and Science, the Swarthmore College biologist could be seen to advance a 21st century “symbiotic democracy” of a reciprocity of me free individual and We supportive community.

Grossmann, Matt and David Hopkins. Asymmetric Politics: Ideological Republicans and Group Interest Democrats. New York: Oxford University Press, 2017. Michigan State University and Boston College political scientists distill an evident but heretofore unarticulated view of the two broadly conservative or liberal parties as generic, archetypal opposites. The familiar red state focus on individual liberty, and blue preference for inclusive coalitions is a definitive division, which quite results in perpetual gridlock conflict. We note that “asymmetry” is often applied to the reciprocal brain hemisphere, each with similar proclivities. While a closing section suggests a more balanced two-party system, since academe cannot allow a greater reality with its own intrinsic qualities, an obvious egalitarian complementary of both sides in salutary unison, rather than mutual attack, does not dawn. This section gathers an array of musings and examples upon this vital reciprocity of anima and animus, whose mutual conflict goes on which to our great peril.

Guttenberg, Nicholas and Nigel Goldenfeld. Emergence of Heterogeneity and Political Organization in Information Exchange Networks. Physical Review E. 81/046111, 2010. University of Illinois physicists quantify by way of complex systems theory a universal reciprocity that is similarly evident in social domains. Akin to many entries upon this natural harmony, e.g. Scott Gilbert’s holobiont symbiosis or Vic Norris’ competitive coherence but in a different venue and terms, the same agent entities appear within relational, communicative webworks. A best resolve is seen as a mutual sharing between me member and we group, or close to it. And to note in October 2013, whence American two party politics, where each holds to one or the other of these archetypes, could not be more locked destructive, shutdown opposition. However might we be able to admit the independent existence of life’s complementary gender accord, so as to then wholly reinvent an organic me = We democracy?

Apropos, I heard Nigel Goldenfeld speak at a University of Massachusetts, Amherst, physics colloquium on October 9, 2013 on “Collective Dynamics and Phase Transitions in Early Life: Clues to the Genetic Code.” He indeed advised, two days after the Nobel Prize for the Higgs boson, that “biology is the new condensed matter physics.” As a field that studies collective phenomena, life’s evolution ought to be seen more as an on-going “process.” From an initial regime of “horizontal gene transfer,” the molecular DNA version appears to be in an optimum form. In this physical sense then, a genome can be dubbed an “information-sharing protocol.” Might we imagine some closure to a past century of necessary particle, relativity, quantum phase, that ran its course, and on cue a 21st century “systems physics” of matter come to life (again)? Goldenfeld, a colleague of the late eminent biologist Carl Woese, alluded that life’s common genome is universally suitable because it implies and has arisen from a materially conducive cosmos.

We present a simple model of the emergence of the division of labor and the development of a system of resource subsidy from an agent-based model of directed resource production with variable degrees of trust between the agents. The model has three distinct phases corresponding to different forms of societal organization: disconnected (independent agents), homogeneous cooperative (collective state), and inhomogeneous cooperative (collective state with a leader). Our results indicate that such levels of organization arise generically as a collective effect from interacting agent dynamics and may have applications in a variety of systems including social insects and microbial communities. (Abstract)

We have shown that a model of communicating agents that divide their time between information generation and information usage has three distinct phases of organization corresponding to structures identifiable in human political systems. The flow of information between agents in the system is critical to this phase structure. If agents can exchange resources in a way that does not permit cheating, then the optimal structure is to have a small number of leaders that scales logarithmically with the system size, and a larger number of workers. Fluctuations in the reliability of agents tend to emphasize the communal phase over the leader phase. (046111-7)

Harcourt, Wendy. Editorial: Transforming Democracy. Development. 50/1, 2007. An introduction to a large special issue about true democratic societies which actually might advance justice, women, practical empowerment, equality, local and global participation, allow children to be in school rather than sweatshops or armies, and so on.

Hardt, Michael and Antonio Negri. Multitude: War and Democracy in the Age of Empire. New York: Penguin Press, 2004. As a sequel to the authors’ widely cited book Empire (Harvard, 2000) about a historical movement from bourgeoisie society to a global dominance, this work argues that power and enfranchisement must now be returned to an informed, radically equitable and tolerant populace. The scientific basis noted in the quote is an intent of this website.

The democracy of the multitude needs a “new science,” that is, a new theoretical paradigm to confront this new situation. The first and primary agenda of this new science is the destruction of sovereignty in favor of democracy. (353)

Hawthrone, Susan. Wild Politics: Beyond Globalization. Women’s Studies International Forum. 27/3, 2004. As a context for her advocacy of an ecological, gender equitable society guided by natural wisdom, Hawthrone draws upon the writings of the African-American scholar Marimba Ani. In this regard, to fully understand a culture, one must learn it’s defining basis or logos, it’s asili or worldview. As in the quote, by “universalism” is meant one size fits all, a homogenization. A culture respectful to women and children ought to be founded on an indigenous biodiversity of tolerance and nurture. (Ani’s book Yurugu is noted in The Complementary of Civilizations.)

In Western culture, the asili is characterized by separation and universalism – what I have named disconnection. (253) I want a world in which relationship is important and reciprocity is central to social interaction. (255)

Hester, Randolph. Design for Ecological Democracy. Cambridge: MIT Press, 2006. Available in September, we reprint from the publisher’s website. Hester is a noted landscape architect and environmental planner at the University of California, Berkeley.

Over the last fifty years, the process of community building has been lost in the process of city building. City and suburban design divides us from others in our communities, destroys natural habitats, and fails to provide a joyful context for our lives. In Design for Ecological Democracy, Randolph Hester proposes a remedy for our urban anomie. He outlines new principles for urban design that will allow us to forge connections with our fellow citizens and our natural environment. He demonstrates these principles with abundantly illustrated examples--drawn from forty years of design and planning practice--showing how we can design cities that are ecologically resilient, that enhance community, and that give us pleasure.

Hester argues that it is only by combining the powerful forces of ecology and democracy that the needed revolution in design will take place. Democracy bestows freedom; ecology creates responsible freedom by explaining our interconnectedness with all creatures. Hester's new design principles are founded on three fundamental issues that integrate democracy and ecology: enabling form, resilient form, and impelling form. Urban design must enable us to be communities rather than zoning-segregated enclaves and to function as informed democracies.

Hester, Randolph. Reciprocal and Recombinant geometries of Ecological Democracy. Places: A Forum of Design for the Public Realm. 19/1, 2007. In this article Hester marries natural and urban topologies and contexts so as to achieve an environmentally-based, and thus truly democratic, abide.

Here I explore the factors that emerge from the marriage of ecology and democracy, particularly ones that influence how we see and design the metropolitan landscape. Ecology and democracy share the importance of sense of place, phenomenology of the locality, and responsibility for the commons in the broad sense of land, water, food, transport, education and economy. (68)

Hodos, Lisa. Another World is Possible. ColorLines. Spring, 2004. A profoundly different organic, cognitive and spiritual reality is vital if earth is to be truly healed and people flourish. As an example, this article is from a journal and social movement dedicated to such a gender and race equality, viable community, just peace.

Hofstede, Geert, et al. Cultures and Organizations: Software of the Mind. New York: McGraw-Hill Education, 2010. The University of Maastricht premier advocate since the 1980s (search) of social dichotomies from families to nations is joined by his son Gert Jan Hofstede, an information biologist at Wageningen University, and Michael Minkow, a global sociologist at the University of Sofia, Bulgaria. This third, 500 page edition of the popular volume continues to articulate a He, She and (S)he and/or an I + We = Us mutual polarity and functional trinity which is seen to recur within every societal phase. These independent/interdependent or individual/collective modes are the basis for our Complementarity of Civilizations section. But it is so obvious that they are not to be opposites locked in battle, as besets political elections which always divide in half. As history closes on 2020, whenever, however, could this iconic yang/yin Tao image become realized as an independent natural genetic source code?

Jaeger, Luc and Erin Calkins. Downward Causation by Information Control in Micro-Organisms. Interface Focus. 2/1, 2012. University of California, Santa Barbara, biochemists propose that phenomenal life evolved by virtue of a dynamic interactive duality of bottom up and top down, program-like influences. Both an operational biocode and an organism’s epigenetic experiences in some way cross-converse to informs and inspires life to rise and shine.

In conclusion, TDC (Top Down Causation) by information control and adaptive selection are at the root of converging forces that shape the evolution of living biosystems from the simplest to the most complex levels. Living systems could therefore be defined as self-reproducing systems that function via TDC by information control and adaptive selection. The functions of the COS (Cellular Operating systems) that control cellular reproduction and DNA replication are maintained through TDC by information control leading to a converging driving force. (37) Darwinian evolutionary processes in living systems are therefore not only ruled from the bottom up but also by fundamental emerging organizational principles that are hierarchically built up and impose necessary constraints from the top down. These principles are the key for defining organic life. (39) We warmly thank George Ellis and Bill Stoeger for their input on a preliminary version of this paper. This work was funded through a STARS grant from the Centre for Theology and the Natural Sciences, Berkeley, CA. Luc Jaeger wishes to dedicate this paper to St Thomas Aquinas and Roger Bacon

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