Act-think
An intention and a concrete mode of engagement
Aim
To foster socio-cognitive empowerment and contribute to the transformation of modern conceptions of the world and of humanity.
Change of change
Why is Western civilisation in such a poor state, despite the countless initiatives taken at all levels to transform the economy and social relations?
No doubt because a certain underlying cognitive framework remains unchanged. My aim is to help raise awareness of and identify this paradigmatic cultural constant.
A paradigm gives rise to cognitive reflexes of which we are scarcely, if at all, aware. We must work to reveal them so that we can question them.
Paradigms concern various layers of cognition, not just discursive thought: knowledge, in terms of both its content and methods; epistemology; and then metaphysics and mythology. Many of the factors underlying our current civilisational problems have their roots in these paradigmatic layers. Without examining them, attempts to tackle these problems remain purely symptomatic — and are doomed to failure.
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Extract from L'obsolescence du réel : 2. La complexité existentielle, figure 2.2.1, p. 24.
Thinking in three dimensions
Action-oriented thinking generally unfolds within a single framework: methodological, with a disciplinary basis, in an operational, political or strategic field. The epistemological, metaphysical and mythological layers remain implicit — never consciously integrated into the line of reasoning. Yet they exert their influence, always in the same way, and thought reproduces a pattern that leads to a form of pathology characterised by ‘more of the same’:
- successive governments endlessly tinker with teaching methods to address the underperformance revealed by PISA surveys, without changing the underlying foundations;
- knowledge in ecology, biology, toxicology, sociology and economics is constantly growing, yet this does nothing to alter the trajectory of the degradation of nature, social cohesion and health;
- activists are mounting an increasing number of legal challenges against projects deemed harmful, whilst lobbies are drafting legislation tailored to their own particular interests.
We must acknowledge that knowledge and morality have failed. Genuine humanist progress now requires a new cognitive openness.
The paradigmatic framework of ‘methodology / epistemology / metaphysics / mythology’ is characterised by an implicit reductionism:
- Western culture is said to have no mythology of its own;
- metaphysics is not considered worthy of scientific or even philosophical reflection;
- the epistemological paradigm of realism has become dominant;
- the methodology disregards subjective complexity.
An example of a political consequence.
The dominant epistemological paradigm of realism posits that knowledge captures reality as it is in an absolute sense. It effectively gives rise to a techno-scientific and technocratic system, which is the breeding ground for a certain form of totalitarian ideology. Adopting a competing paradigm, such as constructivism — which posits that intelligibility concerns only our representations of reality, not reality itself — is conducive to a socio-technical and democratic system (as discussed in L'obsolescence du réel, Volume 2, La complexité existentielle).
An example of an ethical consequence.
The narrative about the world and humanity constructed by science gives rise to a materialist and dualist conception of existence, with the corollary of a detached understanding of otherness, one that is rather characterised by utilitarianism. Putting the scientistic myth into perspective and diversifying our metaphysical representations could lead to a more integrated understanding of otherness — one capable of fostering love for all forms of otherness without resorting, in a counterproductive manner, to Reason or morality (see ‘L'obsolescence du réel’, Volume 1).
We should therefore broaden our thinking to include a third discursive dimension, linking the usual technical, operational, political and ethical considerations to epistemological and metaphysical frameworks.
This line of thinking extends into an alternative form of engagement and into publications. On an ad hoc basis, and subject to strict ethical conditions, support may still be available — please contact me to discuss this.
Ways of Engaging
A Manifesto for Alternative, Informal and Resilient Activism
1. The holographic nature of complex perceived systems means that the whole is both more and less than the sum of its parts (Edgar Morin).
In human collectives, the whole is slightly more than the sum of its parts thanks to creative emergence and the synergy of resources — but the whole is much less, due to the usual pathologies of collective functioning: egocentrism, ego clashes, herd mentality, conformism, parasitism, dilettantism, laxity, domination and an inability to regulate. The current anthropo-eco-tragedy is the obvious result of this.
2. This observation is not surprising: human systems are also subject to entropy. Building and sustaining an organisation requires far more energy than destroying it.
3. A common cause is not enough to guarantee the lasting cohesion of a collective.
4. Traditionally, an organisation sees its purpose shift from its founding mission to the organisation’s existence for its own sake — a complete waste of useful energy.
5. Working relationships based on affinity are more fluid, creative and productive: no energy is wasted on maintaining a structure. Conversely, pleasant and fruitful interpersonal relationships can fade, become burdensome or even lead to conflict once those same people operate within an established group.
6. Within the social landscape, institutionalised collectives constitute interactive clusters. Their precariousness stems not only from the pathologies of collective functioning, but also from a lack of interconnectedness and their vulnerability to the dominant order, which has the means to destabilise them, deprive them of resources and restrict their ambitions through targeted regulatory measures.
7. These findings point towards an alternative and complementary conception of engagement and activism: intersubjective networks, linked by affinity.
8. Connections are forged through intellectual, ethical and emotional affinity. The logic of gift-and-counter-gift prevails; self-interest is not a priority, even if negotiating some form of compensation for one’s personal contribution remains legitimate. In all cases, members of a network undertake to respect the intellectual property of others.
9. Mutual support, advice, co-design, the search for strategies and solutions, intellectual output and learning: these are all activities that can be shared, for ethical, political, technical or artistic purposes.
10. Everyone forges relationships on the basis of lawful, explicit and shared intentions and objectives, in order to form an informal network with others.
11. Formal, officially established groups may be set up to pool resources or organise collective action—but only on an ad hoc and temporary basis.
12. The expansion and interconnection of individual networks form a hyper-network within which thematic networks operate, each pursuing their own aims.
13. Participants act in their own right, never on behalf of an organisation, whatever its legal status or purpose.
14. Forging informal networks driven by shared intentions and goals is a way of building society differently — running parallel to traditional structures.
15. Everyone is free to become involved in established organisations working for similar causes as well.
16. Modern means of communication enable effective networking and the raising of funds.
17. Social interaction and rituals arise organically; they do not need to be decreed.
18. The activities of a thematic sub-network do not bind any other sub-network, nor even its initiators. Only the effectiveness of the links between individuals and sub-networks constitutes mutual understanding and support.
19. A network is not a legal entity — it is not even an entity. It is a process.
First network initiated by AJYR: metaphysical paradigm and anthropological metamorphosis
To find out more about how the network works in practice and to contribute, please get in touch via the Contact page.