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Archive for the ‘from the reading room’ Category

Dr Peter Gøtzsche is the founder of the Nordic Cochrane Centre, a highly respected medical researcher who examines clinical trials.  The Cochrane centres are widely accepted as the most reliable sources of unbiased information about the research evidence for medical interventions. He has written a thoroughly disturbing book comparing drug companies to organised crime. His messages are clear, rational and evidence based. Here’s a quote from his new book, Deadly Medicine and Organised Crime.

‘The main reason we take so many drugs is that drug companies don’t sell drugs, they sell lies about drugs. This is what makes drugs so different from anything else in life… Virtually everything we know about drugs is what the companies have chosen to tell us and our doctors… the reason patients trust their medicine is that they extrapolate the trust they have in their doctors into the medicines they prescribe. The patients don’t realise that, although their doctors may know a lot about diseases and human physiology and psychology, they know very, very little about drugs that hasn’t been carefully concocted and dressed up by the drug industry… If you don’t think the system is out of control, then please email me and explain why drugs are the third leading cause of death… If such a hugely lethal epidemic had been caused by a new bacterium or a virus, or even one hundredth of it, we would have done everything we could to get it under control.’​

 

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Marc Halévy describes three “incredible” leaps in the history of the universe –

The leap from light to matter

The leap from matter to Life

The leap from Life to thought

Reminds me of Thomas Berry and his “moments of grace” – from the forming of our solar system –

Such a moment occurred when the star out of which our solar system was born collapsed in enormous heat, scattering itself as fragments in the vast realms of space. In the center of this star the elements had been forming through a vast period of time until in the final heat of this explosion the hundred-some elements were present. Only then could the sun, our star, give shape to itself by gathering these fragments together with gravitational power and then leaving some nine spherical shapes sailing in elliptical paths around itself as planetary forms. At this moment Earth too could take shape; life could be evoked; intelligence in its human form became possible. This supernova event of a first or second generation star could be considered a cosmological moment of grace, a moment that determined the future possibilities of the solar system, Earth, and of every form of life that would ever appear on the Earth.

to the human moments –

when humans first were able to control fire; when spoken language was invented; when the first gardens were cultivated; when weaving and the shaping and firing of pottery were practiced; when writing and the alphabet were invented.

and right up to this present time –

So now, in this transition period into the 21st century, we are experiencing a moment of grace, but a moment that is different in its significance from any previous moment. For the first time the planet is being disturbed by humans in its geological structure and its biological functioning in a manner like the great cosmic forces that alter the geological and biological structures of the planet or like the glaciations. We are also altering the great classical civilizations as well as the indigenous tribal cultures that have dominated the spiritual and intellectual development of vast numbers of persons throughout these past 5,000 years. These civilizations and cultures have governed our sense of the sacred and established our basic norms of reality and value and designed the life disciplines of the peoples of Earth. We will never be able to function without these traditions. But these older traditions alone cannot fulfill the needs of the moment. Something new is happening. A new vision and a new energy are coming into being.

Does it feel like that to you? Does it feel like the old order is crumbling, and that we are about to take a new, “incredible” leap?

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the people we love, the place where we live.

That’s a quote from David Suzuki’s book, “The Sacred Balance”. It comes just after this paragraph –

Although we know who we are, where we come from, what we are for, we give that knowledge no weight; our culture tends to deny or conceal that insight, and so we are left alienated and afraid, believing the truth to be ‘objective’ instead of embodied (my italics). A world that is raw material, resources, dead matter to be made into things, has nothing sacred in it. So we cut down the sacred grove, lay it waste and declare that it does not matter, because it is only matter. Just so the slavers of an earlier century declared their merchandise to be incapable of ‘proper human feeling’. Just so generations of experimental animals have been sacrificed in the name of research. Pesticides poisoning the lakes and rivers, fish disappearing from the oceans, rain forests going up in smoke – this is the world we have spoken so powerfully into existence, and we will continue to live in it unless we change our tune, tell a different story.

What a powerful piece of writing!

Aren’t there so many important points in that one paragraph? How we fail to recognise the embodied nature of reality, and instead create the delusion of ‘objects’ and ‘objectivity’. And how from that one delusion we create a whole story of separateness and objectification which colours our relationships to others, to Nature, and, ultimately, to ourselves.

We DO know very well what matters most to us – and that is the people we love, and the place where we live.

Shall we just act from that knowledge? Test our choices against that truth?

How would life look then? What story would we be telling……a love story?

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Robert Burns statue

David Suzuki writes (in “The Sacred Balance”)

Definition identifies, specifies and limits a thing, describes what it is and what it is not; it is the tool of our great classifying brain. Poetry, in contrast, is the tool of synthesis, of narrative. It struggles with boundaries in an effort to mean more, include more, to find the universal in the particular. It is the dance of words, creating more-than-meaning, reattaching the name, the thing, to everything around it.

Iain McGilchrist, in his astonishing, “The Master and His Emissary“, describes the brain’s left hemisphere approach to the world as analytical, naming, classifying, analysing. And he cites poetry as one of the great functions of the right hemisphere’s way of engaging with the world. The right hemisphere “struggles with boundaries”, sees the connections, synthesises, holistically discovers “the universal in the particular”.

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Untitled

Relationships – here’s the key to understanding living organisms.

We don’t understand a human being by measuring his or her parts and adding up the results. We understand a human being by studying how the parts relate, and how the person relates to the rest of Nature.

Fritjof Capra puts it this way

Systems thinking emerged from a series of interdisciplinary dialogues among biologists, psychologists, and ecologists, in the 1920s and ’30s. In all these fields, scientists realized that a living system – organism, ecosystem, or social system – is an integrated whole whose properties cannot be reduced to those of smaller parts. The “systemic” properties are properties of the whole, which none of its parts have. So, systems thinking involves a shift of perspective from the parts to the whole. The early systems thinkers coined the phrase, “The whole is more than the sum of its parts.” What exactly does this mean? In what sense is the whole more than the sum of its parts? The answer is: relationships. All the essential properties of a living system depend on the relationships among the system’s components. Systems thinking means thinking in terms of relationships. Understanding life requires a shift of focus from objects to relationships.

I find this completely thrilling and it explains so clearly why we can’t use reductionism to fully comprehend living beings.

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Our global financial/economic system consists of a network of computers programmed to trade to make money. The system has one goal – to make money. For what? For whom?

Manuel Castells writes in his analysis (in The Information Age) –

The outcome of the process of financial globalisation may be that we have created an Automaton at the core of our economies that is decisively conditioning our lives. Humankind’s nightmare of seeing our machines taking control of our world seems on the edge of becoming reality – not in the form of robots that eliminate jobs or government computers that police our lives, but as an electronically based system of financial transactions.

And, as Marc Havély writes in Prospective 2015 – 20125 (my translation)

the modern economy has only one goal – growth – to the detriment of human beings who are enslaved by work and consumption, and to the detriment of the biosphere which is plundered, polluted and destroyed bit by bit.

Isn’t it time we stopped and asked ourselves what our economic and political systems are for? What’s their function?

Is it the support of human happiness, wellbeing and thriving; the deepening of the human experience of meaning and purpose; the flourishing of Nature and all of Life; the furthering of the evolutionary development of the Universe?

Can we agree greater goals than accumulation of objects, consumption of resources, and a numbing of the experience of living?

Havély asks that we ask of our work or our purchases –

  • Is this excellent for my health, physical, moral and mental?
  • Is this excellent for Nature, for Life and for the Earth?
  • Does this add good value and richness to human beings as a whole?

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inequality

What’s wrong with this picture?

Is this degree of inequality a problem? Is it sustainable? Should we try to address it?

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Blind Light1

Fritjof Capra, in his “the hidden connections” refers to anthropologist, David Gilmore, who studied images of men, or male “ideologies” in many cultures around the world. He found interesting, consistent themes.

Gilmore found that in culture after culture, ‘real’ men have traditionally been those who produce more than they consume. The author emphasises the ancient association of manhood with material production meant production on behalf of the community. ‘Again and again we find that “real” men are those who give more than they take; they serve others. Real men are generous, even to a fault.

I think that is striking – producing more than you consume for the benefit of the community sounds an excellent ‘manhood’ quality to aspire to. He goes on to say that over time this image has changed, so that now it is common to see the ‘big man’ as the one with the greatest personal wealth and most power over others. Sadly, I guess that’s the image we are more familiar with these days.

So here’s what I’m wondering…….how did that change? And why? How did the image of manhood change from one who serves and provides to one who hogs the most for himself and exerts power over others?

Those questions, naturally, lead me to wonder what we can do (if anything) to reclaim the ancient images of ‘real’ men, and to encourage boys to become such ‘real’ men…….

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The other day I came across, in David Wade’s beautiful “Crystal and Dragon” book, a little drawing of the paths each planet takes (relative to Earth) and, apart from making me want to dig out an old “spirograph”, I thought it was simple but wonderful.

planets

 

There are patterns everywhere, and we human beings seem to be particularly good at spotting them.

There is diversity and uniqueness everywhere. In the cosmos, in the solar system, on our planet, Earth, in every living organism.

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I read a lot about “complex adaptive systems“, and so a lot about “complexity science”. I think this gives me a set of concepts to create a framework for myself which helps me understand life. I think it gives me a language with which to think and communicate, but the trouble is the word “complex”. When people hear that word they think of “complicated” – which isn’t the same thing at all.

What’s the difference?

A machine can be complicated. A machine is constructed from parts, each of which can be understood separately. A machine can be understood by examining the parts and how they interact with each other. You can take it to pieces and build it back up to be the same machine. You can predict how the machine will behave….what it will do. The more parts a machine has, and the more connections there are between the parts, the more complicated it is. That means it is harder to understand. But it can be understood.

A living organism is not complicated. It’s complex. A living organism might have billions of parts (cells, for example), but there are two distinct features about how they interact – they are all “agents” – that is every single part affects, and is affected by, other parts; and the nature of the interaction is “non-linear” – that means you can’t add one part to another and predict what the result will be…..a small change at the beginning, can produce enormous differences in how the organism as a whole changes – think of the “butterfly effect”.

Once you grasp the basically simple concepts which underpin this idea of “complex systems”, then you can look at everything from living organisms, to ecosystems, forests, organisations, communities or institutions from this perspective. I think it’s amazing what such a perspective reveals.

One paper I read recently looked at understanding leadership from the complex adaptive system perspective. The author, Kowch, highlights three characteristic of organisations which learn, adapt and grow. Each of these characteristics is worth thinking about because the less your organisation has of these, the less healthy it will be, the less likely it will thrive, or even survive in these rapidly changing times.

  1. Diversity – Nature loves diversity. The more conformity and uniformity in a system, the less adaptable it is. Monoculture might produce large quantities of something for a while, but, ultimately, it becomes vulnerable. Yet, command and control seems to be the preferred management method. Great effort is put into achieving conformity and uniformity. With globalisation, and the power of oligopolies, differences are often seen as problems to be removed.
  2. Specialisation – nobody can do everything. Although Darwinists have pushed the idea that evolution occurs through a “survival of the fittest”, with a perspective of continuous competition and warfare, in fact, others argue that its the ability to co-operate which has allowed human beings to develop as a species. Co-operation involves both good relationships (integrative relationships ie where the relationship is mutually enhancing for all the individuals involved), and specialisation – some develop a lot of skill in one area, whilst others in quite a separate area.
  3. Redundancy – this means duplication, or having “more” than it seems the organism “needs”. In organisational terms, if all the staff are fully employed, fully scheduled, each in their own specialist area, then when something changes (such as sickness, increase in demand etc) then there is no way to cope with that – there’s nobody to cover, and there’s no ability to meet the change in demand.

So, what does your organisation look like? How’s it doing in terms of diversity, specialisation and redundancy? How healthy and adaptable do you think your organisation is?

floribundance

 

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