The Renaissance of Shamanism as a Anarchoepistemological Revolution

Esta es la traducción en inglés de la versión original en castellano:

http://globalcienciaglobal.blogspot.com/2011/10/el-renacimiento-del-chamanismo-como-una.html

The Revival of Shamanism as a Anarcoepistemológica Revolution
Antunez yards per agustin Email: antunez_a (nospam) uma.es(Verificate)	October 21, 2011 Modificat: 2:18:46
Share the gift that anarchism today and shamanism (+ other isms) is having defeated the bosses and epistemological patterns, which was based (old classic) science. Feyerabend wetting the ear to Popper. And the world of ideas succumbs biopower material, physical, quantum, your body - life, engaged in social and eco ...
In the second part of this article, we present a practical application, the university education system, dedicated to exposing and revolutionize anachronistic and hierarchical spaces, which in most states still using the so-called slave class, defined as where students are kept in slave benches fixed to the ground, orthogonal structure, and all facing the stage, where the information is released, so one way. Our discussion emphasizes the abundance of alternative models (classroom seats to slaves), applied at various universities, and numerous activities ranging from the so-called alternative education to many group experiences framed in what we call everyday life. Needless to say that education has suffered numerous criticisms. But the curious thing is that very few among them have succeeded in finding the codomesticación basic structure, in which we are involved, both students and teachers, when we participate in an activity as experienced, well-known, and so little questioned further, in their roots, as in the classroom benches slaves. So now, we will work to connect the themes that appear in the title of this post, so that the reader surprised by the news about banks classrooms slaves can go spinning, slowly, since you know that in principle seem, perhaps, very far from his thinking toward more simple and familiar patterns, which could encompass as meaning (of) common. Recall that engulfed by an eerie walk technological revolution. Without this indomitable technological revolution, I probably could not have spun it so here we share. As you approach the internet (scientific) knowledge in a manner so convenient, fast and easy, that in one day, your curiosity transdisciplinary make new connections through global science, through the vast ocean of the Web, you move at the speed of light. Well this is it, to connect results from here and there. At all times I have moved to connect the sense (of) common with what I was finding online, in conversations, etcetera. We also know (of) and taste, a global social revolution. And as no two without three. Because you can not enjoy a muffin Zurrapa without Zurrapa. Well, besides these two revolutions, technological, and social, is another. The Scientific Revolution. For it is unthinkable that has been given (with a certain caliber too!) A technological revolution without the prerequisite of one, must, in the knowledge revolution, revolution in science, or Scientific Revolution. What we present here is a summary conclusion, our serendipitous becomings through this semantic field so little explored explicitly, as is the XXI century Scientific Revolution. Our reflections on the Internet, these years have been very abundant. A written in the style of this article, quite clearly and logically. Other such a mess that would serve to recreate the "anti-academy of the Spanish Language." In meeting this ocean of internet 2.0, where the power lies substantially in your facility and freedom of expression, since this assumption disorder and "unintelligibility" (and is, by itself, frightening the little word, to think in the implicit absurdity, of such standard-state grammar repressor), actually proved to be a mental and linguistic gymnastics of extraordinary value, to experience the full, and thus deconstruct and reconstruct, the basic tool of communication on the Internet, which is language, words, phrases and paragraphs. That intellectuals who pride themselves as such, do not allow even a holy error, or say, "poetic license" in its many texts (at least online), says a lot (as a result of our reflections) of the degree of obedience and submission to the state, more than by many intellectuals who call themselves against these states as repressors. The triumphal entry of Shamanism in the panorama of the formal sciences, ie that science published in formal journals, has a remarkable turning point, with the advent of the phenomenology of Husserl. Let that thought (and experience) Shaman (or Cabrero), is crossed by his experience (and action) directly, explicitly, within the physical world (Reality) where you live. Consider, for ease of understanding, in a general naturalist, as Humboldt or Darwin, or Kropotkin. Or if anyone is on the field, shows interest and curiosity, by a wide range of issues, or stimuli, the physical environment. Consider the other side to a specialist in science ("wise uneducated" or letters ("Ignorant Religion") (According to Michel Serres, "The Northwest Passage"). The third group are (or were) the political, which handled (handling) to both groups as puppets, given the mutual ignorance both show (or showed). In my own experience I can say that Chernobyl was a radical change me in my academic attitude. As "Wise Uncultured" in my studies had a species previously extinct, which appeared on almost any subject. Homo sapiens. None of the social, economic, philosophical, anthropological, etc, entered my brain. I was (and am) a naturalist, zoologist, Zombie-Olog, he saw no human beings and therefore not included as full members in my projects and studies. This is to have your stuff to others already approved scientific journals. They call autoethnography. Those who practice it are more digital natives, chat, social networking and web 2.0. But it is interesting and appropriate that serious science provides for it, as contemplated, or begins to contemplate. That's because the subject gets at close range, as a privileged observer, within (their results) research. When I was a zombie-Olog, neither humans nor human observer to represent, came up in my scientific research.That was left for the anecdotes. Thus, the zombie-Olog we were built on a schizophrenic misanthrope. You had to love and worship, as a researcher. But neither you nor humanity, entered in your vision (scientific) world. Let me know. Husserl does is open the can of worms of shamanism.Husserl puts the human subject as main shaft impaled on his experience (daily). Finishing well, God will hear, with the (old) representationalism emporium. The representation of the teacher is very well caught by Sir Ken Robinson ("schools kill creativity"), when he says that the body of teachers only serves to transport their heads, classroom to classroom. Lopsided heads to one side, by the way, for the industrial education is addressed slave only, explicitly, the left hemisphere. On the other hand, the group tacitly built on slave benches classroom, there is also a head, a center, a conductor, a teacher. We can summarize that industrial education slave (and slave) is a unidirectional transfer of information (abstract) from the left hemisphere of a human being, "the head", "who knows", to the cerebral hemispheres located orthogonally, several decimeters more above the surface of the seats slaves. It is interesting to note the usual distance between the classroom and daily life of students. There is no epistemological obstacle that impedes relate any knowledge (scientific), with reality as it is lived by students and teachers in their daily lives. David Selby and colleagues at the Global Institute of International Education ("Towards an irreducible global education in schools") are so spot on, the direction from (the) common, implicitly familiar with the complex thinking, and from there connect issues in the classroom and formal disciplines often never appear online. Global Education, Selby, flies successfully over the old Northwest Passage by Michel Serres, by linking together many subjects in the same plot, making us understand, with great ease, cross-disciplinary relationships. The title "Northwest Passage" Michel Serres's book, refers precisely to the great gulf that separates (BA) Science and Art. As the ice is melting today, in this geographical area, we are pleased to share that the other ice, which prevented a global vision science, also are melting, becoming water, and so making us also, mouth-watering ... An example of global education: What is the most contaminated human breast milk in DDT? The mothers of the Inuit. Then you become a planet, because only with a global vision, comprehensive, you can understand (comprehend is this: expand your frame Neuro-Semantics: what you think, what you say, what you do). DDT has "free" trips around the globe. Each agency has its own dose. The Inuit people, paradoxically, not a farmer. Their diet, based on marine predators, makes them concentrate even more on their fat, DDT from the plankton, travels through ecosystem networks to predators. At each step, the concentration of DDT is increasing. And so can you explain ... Shamanism thus emerges as a hyper sense (of) common.Shamanism was and is the older sister of modern science. In an evolutionary tree, shamanism appear near its base, like a log of where they leave all other knowledge, scientific, religious, and so on. The Modern Shaman is the scientist. But the scientist "stabled" XXI century, presents a significant epistemological difference with the Shaman. While the scientist is enclosed in its themes and in their classrooms and laboratories, the Shaman works in the laboratory of life, that is, within an inclusive and interdependent world, both physically (ecosystem) and conceptually. The shaman lives his life in plot. The scientist (Especialito) lives her (not) to live in the maze of disciplinary knowledge, oblivious to the unifying power of the plot (of living). It's like you know yourself the motorway network in your region, and sent to motorists, each time for a more difficult path, because they have no idea, so easily allowed to cheat you. Perhaps the most important concept to understand the web of life, in which we are immersed in our living, is the flesh of perception phenomenologist Merleau-Ponty. Meat is the indissoluble unity of the living, the lived world in living. So this may be as unaffordable. But if you can hear the punches on the keyboard of your phalanges, and realize their rhythms, and other sounds that you hear at this time also, and if at the same time you can see the color of your mouse, and form, since in that case, you may have already passed the exam. The meat of Merleau-Ponty, is a new hard drive, of immense proportions, we have access by default to be living in our active life and perception. We call Sensosfera. The Sensosfera is the world of sensations.Sensation is any stimulus that get in your body, from the physical world in which you perform in your living life as a living. William James says that a human (or living) is a manojillo sensations. A manojillo of sensations with an identity document. In looking at (the body) as manojillo human sensations, which makes William James is put above all, the basic and fundamental feature of living, human, what is its vitality, its sensitivity, its ability to perceive their biological capacity to respond, Margulis called tropism.Thus William James takes us away from the static human model so revered in sculptures and such. The body is just the body, a living being, for its endless relationships with the whole, through which the body itself is constructed and reconstructed steadily, in a process called autopoiesis. Then, little by little, forget the old epistemological closure, the representationalism carried out, reducing the living being, being political, a brain, and whether a few genes, to proceed to consider a more comprehensive vision, where the left brain is dynamically accompanied and complemented by the other hemisphere, the experience and body active. Turn on the active experience of really living body, we find that the whole body is actively involved in the action, and not just take notes qe hand, or the brain only thinks. But there's more. For when we come to the skin, we find a gap, a barrier, a "beyond" but that is from the body out and from outside to the body, which constantly cross our feelings, what we perceive, more or less, conscious or unconscious mind. When we include the body as a subject integrated Embodied talk about phenomenology, phenomenology built (in a body). And when, a little step, jump all around us, because we definitely perceive, that we are all, every time we perceive something that connects us, sensory, with that whole talk about Embodied and embeded phenomenology, phenomenology incorporated (in a body), and in turn embedded (in whole). Within this whole, where we have taken the Embodied and embeded phenomenology, as an extension and reinforcement, or empowerment, our Self, is on one hand, society (human), and because of the ecosystem around it. For example in the language is more abundant 15M anthropocentric (or social) that the ecological or ecosystem. The society carries with it implicitly the whole ecosystem where we, as human creatures thrive, and therefore all of our ecosystem relationships, whether with a flower that we smell in the park, as the seemingly distant tropical jungle, with which we communicate, to Maybe through an aluminum beer can, as the aluminum comes from there. We live, as always, in a global ecosystem, as the wind knows no boundaries. In today's globalization, interrelate with nature in this sense, even more than the indigenous communities, because when consume more resources, this interrelation ours, with the environment, still unconscious, is more intense. Rediscovering our eco-social beings, thus implies reckon with this double gift of mother nature to their children.On the one hand we are members of a society, the human, but otherwise, we are also vital part of a plot carried out for four and a half billion years, which has shaped this planet as a living system and sentient. That is to say we (human) society and community at the same time (biological). In the indigenous world, this principle is a basic principle in their worldview. No need to go to environmental education classes. Well, I have sucked, like us, for generations. So we can relearn. Because part of our collective memories. We talked about the sensosfera or meat, as a new HardDisk. Here it is important to realize that the sensosfera (which includes us) works as the cloud or cloud, now so fashionable on the internet. All your memories are embedded in your active living. If you want a book in your library, it is because it preserves the memory can be there. In this case, it is clear and the role of ecosystems in building memories of our own memories. But when we jumped into the void of everyday life, that may seem more difficult to perceive. The sensosfera is a continuous mass of dynamic and constantly rebuilt. It reconstructs the soil of the garden after rain. It reconstructs the tile sidewalk, or tree, by the changes and interactions that live in your physical environment.Everything is in flux. And it's our curiosity by paying attention to right and left, allowing you to find out. And here is where we discover, as the power of shamanism, has percolated abundantly through scientific journals. We talked about phenomenology. The root of the phenomenology of Husserl (tremble, zombie-Olog) is describing the very act of perception, through observation, and through perception, develop ideas. The thought thus emerges as the sixth sense of the Orientals.First recall (from wikipedia) that all senses act in unison, by default. All for one. So we are all synesthetes (in this sense). That's drawer. First observation occurs suddenly have an inspiration, that is, you comes a novel idea, cool and interesting, and then comes the process of fixing, by which what is trying hunt, memorize, and then developed and extended in the process known as incubation. This is described in biosemiotics magazines, phenomenology, and others. It is known, against Popper, the tracks that takes creativity (scientific) to take over our minds. The logic of creativity is not only the deductive or inductive, but also abductive, described by Peirce in the nineteenth century and carried forward with great force at present, especially in the field of artificial intelligence, so it takes note, if these pots and technologies offer us much (much creativity) is because they are being programmed through abduction, logical or scientific creativity. Internet is undoubtedly the great anarchist revolution.Based on the share button. Anarchism is shared. Against some left www allergic, mostly abandoned even in the digital migration. When someone criticizes internet, could have at least considered the passage of previous decades by the most absolute desert of information and communication. In Spain we could consider the decades since the Civil War / Spanish revolution, where the love of learning and sharing of self-education were the main weapon in the struggle for emancipation and against fascism. And now we're in them. The self is through the Internet, except for certain digital immigrants, even allergy.Fascism and representationalism still rampant, although increasingly reviled. Yesterday I listened to 24 hours a brave peridodista defending the ban on election rallies!.The world, indeed, is moving and how fast ... Reenacts what anarchism was the peasant and indigenous communitarianism. The basis of operation of the Zapatista communities is, as in the 15M, the Assembly by consensus. And that is no invention of the Zapatistas, as indicated by Marcos, but is a natural operation millennial heritage of indigenous communities. In fact both socialism and liberalism come from indigenous communities. When addressing the basic frameworks of democracy, both Engels, through Morgan and Jefferson, took note and were inspired by the indigenous social organizations. In a library of Havana, I discovered Francisco de Vitoria, one of the founders of modern international law, and the School of Salamanca. Trina King was thus being more radical than De Las Casas, Francisco de Vitoria was based on that the Indians were already citizens and members of a legitimate people and legitimate nation. The confluence with Indian, in this text are going through, are expected under the logic, because that indigenous communities, even if a sector no one, both from academia and from the states, means talking about a very long stretch, both history, and geography of human societies. Thus, the patterns of relationship between Indian nations, mark and inspire the birth of modern international law. That is, from indigenous nations, but Indian nations. It would be good to ask between the legal profession, the attention is paid to the law. appears that, as in general, is often begun with the Greeks, in many disciplines, on the right would be good to start by customary law, international law, or sense of community or common. For Angel Valencia, the new subject cosmopolitan ecologist, conscious of their survival within an ecosystem.To this we could say that this unity of consciousness with the ecosystem (global) is also characteristic of the indigenous communities, so that the new being cosmopolitan feel to all Indians, a place, a place, united in a phenomenological fusion Meat or Sensosfera that constitutes us root.
Look Tambo: http://globalcienciaglobal.blogspot.com/2011/10/el-renacimiento-del-chamanismo-como-una.html