martes, 29 de mayo de 2012

Abduction or Shamanism Rebirthing within Western Modern Science

(Figure represent Mycorrhiza. "From Rizome to Mycorrhiza" (last label beyond) means an integration from "Rizome" of Deleuze and Guattari, to "Mycorrhiza", represented here by Wittgenstein with his clairboyant and symplectic thoughts about "language is public", "the limits of your world are the limits of your language", and his clear defense of popular and vulgar language...

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"DEDICADO A Lavinia"

Working draft...

1. As the basic Matrix for this text, we will use

2. We approach this complex blog with the "new" scientific methodological tool called Abduction.

3. This blog is clearly abductive.

4. Abduction, from the point of view of Abductor, who is flowing pushed by that powerful atractor we call Abduction, is just what induction is for one that dominates certain field of knowledge, and moves easily from one coin to another within their speciality.

5. In this sense Abduction is as a overall Induction, as a Induction where the contexts, any of them, are approached easily, without the existence of epistemological barriers.

6. Old epistemological barriers become mining paradises, where we obtain easy answers to many old questions that were dificult to approach from individual hiperspecialities.

7. Eurioic (transdisciplinary) scientists, become surfers of a "new" cross-domain, ignote and forgotten within the hyperspecialities, called Common Sense (Common's Sense!) which, in our governments and managers, were more-or-less, "the least common of the senses".

8. Deeping beyond Common Sense, 21th century Scientific Revolution is scrolling thru Shamanism.

9. Shamanism merges within Western Modern Science, after a critical mass of scientists or and practicioners, in symbiosis, were making possible the bridge.

10. Shamanism develops your power of attention.

11. Shamanism give you, as a adult, the opportunity to reconnect again with the child you are too, increasing in you those physical actions that allows your body (as a unity), revivir your own children experiences and re fixing them, re memorizing them, reactualizing them, in your adult life.

12. Shamanic logic is children logic, is nature logic.

13. Nature, Ecosystem, whatever they would be, is from where your sage body takes the basis of information.

14. Nature is the mother of creativity. Human creativity is thus derived from Ecosystems, across our sensorial powers.

15. Shamanism, thus empowers, re-empowers Us, empowering, re-empowering, our sensorial channels.

16. That information, a miriad of bits at your free disposal, eficiently managed thru "not-focal" perception, for example walking in early morning, later become lucid ideas that you can apply in your practical life.

17. Shamanism, as Abduction, as Phenomenology, takes the great advantage of the disctintion between Perception and Thought.

18. Abduction is the way you integrate and learn from surprise.

19. Surprise have the great advantage of breaking the apparent continuity of your rutinary life.

20. More you practice Abduction, more you become trapped, con gusto, atractor, by a special sensation that actualy each moment is new.

21. You become enamorado of each instant.


 abduction 1.0 2.0 and 0.0,
una epistemologia del sur,
 la otra revolucion,
 shamanism come of age,
 neoutopianism come of age,
 organism-environment theory,
 mirror neurons,
 book of life,
 akasik records,
 embeded-and-embodied phenomenology,
from rizome to mycorrhiza


“El razonamiento es de tres clases elementales; pero los
razonamientos mixtos son más comunes. Estas tres clases son
inducción, deducción, y presunción (para la cual el presente
autor propone el nombre abducción) ”98.

 ... ... ... 

domingo, 27 de mayo de 2012

Creative Abduction as Active Shaping of Knowledge

Creativity Lecture 3: Creativity - Abduction or Improvisation?:

La Abducción o Lógica de la sorpresa:

" La abducción es el proceso mediante el que generamos hipótesis para dar cuenta de aquellos hechos que nos sorprenden. "

La Logica del Descubrimiento:

"Una de las aportaciones más originales de Peirce fue desvelar que, además de los modos de inferencia tradicionalmente reconocidos -deducción e inducción-, hay un tercer modo, o mejor, un primer modo, al que llamó abducción o retroducción. La abducción es el proceso de razonamiento mediante el cual se engendran las nuevas ideas, las hipótesis explicativas y las teorías, tanto en el ámbito científico como en la vida ordinaria. La abducción es el primer modo de inferencia, porque al ser las nuevas ideas fruto de la abducción, toda investigación comienza necesariamente por ella. La abducción es el corazón de la lógica del descubrimiento y la esencia del pragmatismo peirceano."

jueves, 24 de mayo de 2012

Human nature is an interspecies relationship 
 Recent developments in anthropological thought, particularly in the areas of sensory
memory or sensuous scholarship, marginality and mimesis, and landscape or
place offer a way out of misplaced essentialism, which demands strict adherence to
what does or does not count as biodiversity, knowledge, and memory... 
An awareness of new microbiological facts of life suggests that fundamental
boundaries between organisms, between species, are blurrier than previously
thought. A close look at human skins, guts, and genomes reveals that human beings
are a consortium of sorts, a medley of microbial becomings (Haraway 2008:31).
By the late 20th century, biologists were beginning to find that viruses and other
microbes transfer genes across species lines as well as higher level taxonomic categories
like families or even phyla—spreading genetic material laterally among
living creatures, rather than vertically down generations (Helmreich 2003). Evolutionary
theorists began to rethink their mappings of interspecies relationships,
challenging prevailing Darwinian orthodoxies about linear descent (Margulis and
Sagan 2002; see also Hird 2009). In the words of Giles Deleuze and Felix Guattari:
“Evolutionary schemas would no longer follow models of arborescent descent going
from the least to the most differentiated, but instead a rhizome. . . . We form
a rhizome with our viruses, or rather our viruses cause us to form a rhizome with
other animals” (1987:11).

A rhizomorphic zeitgeist inflects many branches of biology. And anthropology
has been infected, too. Fusing Margulis’s symbiogenesis (the coming into being of new
creatures through symbiosis) and Foucault’s biopolitics, Stefan Helmreich (2009)
suggests that we think of the governance of entangled living things as a question of
symbiopolitics. A symbiopolitical multispecies ethnography turns out to have a good
deal in common with the traveling methods of multisited ethnography (Marcus
Playing with popular anxiety surrounding microbial becomings, performance
artist Caitlin Berrigan created a series of sentimental objects in an attempt to
“befriend a virus.” Growing tired of the rhetoric of war commonly used by health
care workers to describe her illness, hepatitis C, Berrigan, who carries the virus
in her blood, performed what she called a “nurturing gesture,” at the Multispecies
Salon. Drawing her own blood, she offered it to a dandelion plant as a nitrogen-rich
fertilizer: “Blood containing human pathogens is still a good fertilizer for plants,”
she argued, “I can give to the dandelions what would be a danger to any human”
(see Figure 3). Enacting a relation of shared suffering, of mutual care and violence
(cf. Haraway 2008), Berrigan told audience members that she takes dandelion root
as medicine to help her liver cope with viral infections.
FIGURE 3. “Lifecycle of a Common Weed” by Caitlin Berrigan.
Noting that the recipient of her nurturing gesture is regarded as a “weed,”
Berrigan worked to give the dandelion biographical and political life (bios), elevating
it from the realm of bare life. “The dandelion actually has a lot to offer us even
though they grow everywhere, and are killed with herbicides,” she later told us
(see also Berrigan 2009). Berrigan’s art and personal medical regimen might be
understood as a “microbiopolitical” intervention, calling attention to how living
with microorganisms (in this case, a pathogenic virus) is caught up in discourses
about how humans ought live with one another (Paxson 2008:16). Appropriating
tools of biotechnology and syncretic medical traditions, she worked to create a
symbolic cycle of nutrients in urban environments, on a micro local scale, in
opposition to dominant institutionalized practices and global commodity chains
(cf. Paxson 2008:40). 

martes, 15 de mayo de 2012

Hacia una nueva racionalidad lingüistico-comunicativa: Ortega, Humboldt, Wittgenstein

Hacia una nueva racionalidad lingüistico-comunicativa: Ortega, Humboldt, Wittgenstein y Grice a próposito del lenguaje

1) La descarga del recurso depende de la página de origen
2) Para poder descargar el recurso, es necesario ser usuario

Mirror Neurons + Quantum Physics + Morphic Fields + Family Constellations

Cognitive Dissonance


See for "Apocalypse"

"Etym/ology": fromGreek: truth, true meaning, real [the root meaning, true meaning or literal meaning of a word]

Anthropological Psychiatry and Philosophy of Language

Alienacion Disfuncional

viernes, 11 de mayo de 2012

La lengua amazigh en la política lingüística de Marruecos

Sensosphere and Synestesic Mind in Buddhism


From Wikipedia, the free encyclopedia
view full index
Āyatana (PāliSanskrit) is a Buddhist term that has been translated as "sense base", "sense-media" or "sense sphere."[1] In Buddhism, there are six internal sense bases (Pali: ajjhattikāni āyatanāni; also known as, "organs", "gates", "doors", "powers" or "roots"[2]) and six external sense bases (bāhirāni āyatanāni or "sense objects"; also known as vishaya or "domains"[3]). Thus, there are six internal-external (organ-object) pairs of sense bases:[4]
Buddhism and other Indian epistemologies[8][9] identify six "senses" as opposed to the Western identification of five. In Buddhism, "mind" denotes an internal sense organ which interacts with sense objects that include sense impressionsfeelings,perceptions and volition.[6][10]

1. WE NOTICE HERE how Indian Buddhist Epistemology (of senses and sensing) give a special preponderance to the hybrid character of any perception action, where the internal organs or sensors, are in co action within "external" domains.

2. THIS thoughts have been taken by Francisco Varela (The Embodied Mind) (see in Google Books), and, in acordance with Merleau-Ponty Flesh, I think shape a crucial hybrid aspect in the Epistemology of Cognition  they call Autopoiesis, that forms maybe the easier way to approach Complexity Sciences, just because the Subject, the Self, re emerges again, throughtout the vital force of the action of perceiving, where always we have a close co operation between we (our senses) and the ecosystem or domain...

3. All that reintegrating Res cognitans (who and with we very know) within Res extensa, whose follow enriching our 21 century sci meme: sensosphere, and so connected with mirror neurons and echolocation, as the brokers by excelence of the old barries dychotomies wich already affect to sobre natural natural, normal (from Illustration) to paranormal, or and extrasensory capacities that our novel science take for all us as a "re new" super power, human but also not human, just echolocation and mirror neurons always work together with and within all the world we inhabit,tacitly, that thru these sym biotechnologies, shamanic and Buddhist, we are perfectly, and actualy aware of...the existence of that world, and also aware  of the existence of life, as shared with your "affair"...

(by Agustin Antunez Corrales & ISMA: "Iniciativas de Sostenibilidad Medioambiente y Autogestion")