Download - SPIRITUAL ECHOES AND PLAYING-FORTH by MẠC, NGỌCPHA, 2014

THE EMERGING FOURTH CULTUREENOWNING TRANSHUMANISM

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SPIRITUAL ECHOES

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PLAYING-FORTH THE COMBINING FORM OFSCIENCE, MYSTICISM, CULTURE PATHWAY INTO SPIRITUALLIFE OF HISTORICAL HUMANITY AS ENOWNING HISTORICITYFOR FUTUROPEROLOGICAL DESTINY

Mac Ngoc Pha

I only transmit, I don’t create

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Confucius

Thegreatest enemies of authentic philosophy often are the professors of philosophy. Heidegger

Man finds nothing in that which does notecho back the heart-beats of his special love inlife. Vivekananda

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Conscious Technology CULTURE inInformation Age Mega-Event & Hyperchange Society: NewWorld Order [Combining Form of Science,Mysticism, Culture as SPIRITUAL ECHOES]________________________________________________

Volume I

HYPERCHANGESOCIETY And EMERGING FOURTHCULTURE

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POLITICAL CULTURE andENLIGHTENED CULTURE

VIETNAMESEFUTURIST 2014

CONTENTS ____________

Preface

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Acknowledge

Introduction: MESSAGES for FUTURE PROSPECTS

A. Albert Einstein’s Message on Humanism B. Radhakrishnan’s Message in “An IdealistView of Life" C. Heidegger’s Prospects: The Path intoHistorical Humanity The Essence ofTruth as Errancy

APPENDIX : Contributions to VedantaPhilosophy ---Vivekananda: Living at The Source ---Aurobindo: Life and Spirituality ---Maharishi: Being and Art of Living

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PART I SCIENCE , MYSTICISM ,CULTURE Spiritual Life:Echoes and Playing-forth J. C. Jung:Spiritual Life & Collective Unconscious M.Heidegger’s Message on Awakened Mind ______________

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CHAPTER IPREAMBLE THESPIRITUAL LIFE SpiritualEchoes & Archetype Modern Structure of Thinking

I. J. C. Jung: Spiritual Life as Echoes ofCollective Unconscious: Archetype 1. Spiritual Life 2. Spiritual Echoes as Divine Voiceof the Death of Living Voice

II. M. Heidegger’s Message: Reverberation onAwakened Mind 1. The Time of System is over:Unsystematic Thinking 2. Sixfold Structure instead ofSystem as Ground for Systemic Thinking 3. Reverberation of "Awakened Mind"as awareness, openness for conscious

CHAPTER II ECHOES &playing-forth LIVING & DREAMING at THE SOURCE ________

A. ECHOES THE MILLENNIUM PERSONALITY Buddha and Einstein [Enlightening Culture]

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I. The Buddha Sidhartha Gauthama and Buddhism:Enlightening, Wisdom, Compassion 1. Buddha and his Path ofEnlightenment following Tradition of Hindu Culture 2. Four Noble Truth & PerfectInsight 3. The Self: Compassion, Love &Wisdom 4. Buddhism and the Middle Way

II. Albert Einstein and Humanism: The Innovator ofthe Millennium 1. From The Pioneer of GeneralRelativity Theory to Quantum Mechanics 2. From the "Delusion of the Self" tothe "Quantum Koans" III. Characteralization of East-West Pattern ofCulture of Man 1. The Physicists 2. The Mystics Einstein and Buddha sought to know thedeepest truth about the same reality.

IV. New Cultural Message: Computer Challenge toHuman Intelligence 1. Limitations of GeneticEvolution 2. New facets of ConsciousTechnology 3. New Real Virtual World

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B.PLAYING-FORTH IntellectualSeedbed for Future Thinking The ThirdCulture and Future

I. Intellectuals Seedbed for Future Humanity 1. The Third Culture and FutureHumanity [J. Brockman] a) From The Two Culturestowards The Third Culture b) The Third CulturalScientists, not Literary but Public Intellectual 2. The World Futurist Movements a) About the World FutureSociety b) Great Transformationin Human Life 3. Revolutionary Missions (Ed.Cornish) a) Hyperchange in theFuture b) Exploration of theTransformation c) Responsibilities forthe Future and Future Generations d) Feminism Movement ( F.Capra)

APPENDIX: I. Nagarjuna and the Middle Way II. Quantum Theory

CHAPTER III ECHOING ENTHINKING THE AUTHENTIC LIVINGWORLD Mystical-Chaos Enthinking

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Poetic Thinking

I. Enthinking as Finding Echo of Being forCreativity of Truth 1. The Unconcealment of TruthOccurs only from Creativity Works of Art 2. The Authentic Living World isthe World of Poets II. Echoing-Chaos Theory --- PoeticThinking 1. Mystical Echoing Chaos asAbground of Enthinking 2. Poetic Echoing Word , ImageWorld 3. Echo as Resonance of Unthought:House of Enthinking APPENDIX: Chaos and Change [Ed. Cornish]

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PART II MEgA-EVENT & HYPERCHANGE SOCIETY InformationRevolution & Globalization WORLD ORDERS/ NETWORK SOCIETY GLOBAL CULTURE and POLITICAL CULTURE Towards An Enlightened Culture

CHAPTER IV MEGA-EVENt & NEW WORLD

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DigitalAge, Information Society

I. Mega-Event & Conscious TechnologyCivilization 1. Great Transformation &Hyperchange Society [Ed. Cornish)] 2. Cybernetics Revolution & HumanConsciousness [J. Gleen] a) Computer andArtificial Intelligence b) Intelligent Computertowards the Age of Cyborgination 3. Computer & Digital Age,Information Society a) Computer &Information Technology Revolution [N. Weiner] b) InternationalTelecommunication & Role of Internet II. Globalization & Reconstruction of WorldOrder [D.Held & A. Grew] 1. Globalization asTranscontinental Flows. Patterns of Social Interaction a) What IsGlobalization? b) Towards a GlobalPolitics 2. Reconfiguration of PoliticalPower [Political Project & Role of Elites ] a) Politics and Power[L. P. Thiele] b) Formation and Ruleof the Modern State c) The Creation ofModern State and the Centralization of Power d) Political Projects &Role des Elites

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3. National Culture andGlobalization: Global Flows of Culture a) Globalization asIdentification of Flows Transcendencing NationalBoundaries b) Politics BeyondBorders: Emergence of Global Politics, Power Shift 4. Politics and Future Society [R.Kurzwell] a) The Emergence ofAutomated Personalities b) A Robot Society inNew Machine Age?

c) Difference between Human MachineIntelligence

APPENDIX --- Computer andArtificial Intelligence (AI) ---Singularity CHAPTER V NETWORK SOCIETY & NATION-STATE Culture inSociety Network

I. Emergence of Network Society [Manuel Castells] 1. Concepts of Network and Node 2. Network as Open Structure forShaping Society itself 3. New Emergent Social Morphology:Network Society 4. Culture in Society Network 5. Towards a New Politics ofGlobalization 6. Genesis of a New World: RealVirtual World

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II. The Millennium Project for Globalization [J. C.Glenn's Agenda] 1. Purposes of the Project 2. Motivation and SelfResponsibility

III. Nation-state & Nationalism: Emergence ofTransitional Society 1. Nation & Nationalism: NationalIdentity [D. Held & A McGrew] 2. Nation & Hyperchange

IV. Internationalization of the State 1. The Ideal Westphalian System /World Order a) Territoriality b) Sovereignty c) Autonomy d) Primary 2. Political Power and Society [Held & McGrew ] 3. Sovereignty in InternationalSociety [Robert O. Keohane] a) Hobbes's Dilemma b) Keohane's assessementconcerning Hobbes's Dilemma

V. Emergence of Global Politics 1. Internationalization of theStates 2. Transactionalization ofPolitical Activities 3. Towards the New Politics andGlobal Governance 4. Reconfiguration in World Order[Hel & McGrew] a) Cosmopolitan Social Democracy

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b) Coalesced Movement forCosmopolitan Social Democracy

VI. Globalization & Cultural Identity [TerryEagleton] 1. Identity as Treasure 2. Version of Culture as Identity a) Original Meaning ofCulture b) Culture over Politics c) Identity as CulturalPower

CHAPTER VI POLITICAL CULTURE Culture &Spiritual Life An EnlightenedCulture I. Towards a Political Culture: An IncipientGlobal Civilization Society 1. Primary Analytical Concept [S.H. Beer*] 2. Culture for an Ideal Society 3. The Image of a Global PoliticalCulture as Liberation 4. What is Liberation? 5. Culture & Spiritual Life: a) Consciousness - Wisdom,Virtue & Value b) Definitions c) Virtue and Value inContinuity of Existence: Personality andDignity 6. Wisdom and Science: SpiritualExperiences

II. Identity and Institutional Modernity

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1. Globalization & Modernity 2. Identity & Deterioration of theGlobal Process

III. Globalization and Nation-Ideal 1. What is Globalization? 2. Informational Politics andSociety 3. Westphalian Nation-Ideal andTowards a Cosmopolitan Social Democracy

IV. New Society and The Emergence of GlobalPolitical Culture 1. Culture is the Source of Power 2. New Politics of Globalization

V. World Orders: Ethical Foundations & NationalCulture 1. Cosmopolitan Outlook 2. Ethical Foundations inPolitical Community 3. National Culture &Globalization 4. The Fate of National Culture VI. Political Culture and Hereditary Transmissionof Culture 1. Origin of the Concept 2. Political Culture Is notIdeology 3. Our Private Fate Is VirtuallyInviolable 4. Political Culture is HereditaryCulture 5. Global Explorer sharpened inthe Hottest Fire

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CONCLUSION TOWADS A GLOBAL CULTURE AnEnlightened Culture

I. A Cultural Bridged-building between East &West [Heidegger] 1. Heidegger and Cosmocentrism ofOriental Thought 2. Heidegger as Planetary Thinker

II. Towards a Common Culture: An EnlightenedCulture 1. Culture and SocialTransformation 2. Culture Fulfillment in Life-span a) Emergence of Enlightened Culture b) Enlightened as Self-realization on the Path of Dao: Compassion & Wisdom c) Enlightenment asProcess of Spiritual Life toward Divine Destiny * * * * * PART III FUTURE CULTURAL THINKING UNIFICATION of EASTERN MYSTICISM& WESTERN TRANSPARENCY CHAPTER VII CONSCIOUS TECHNOLOGY AGE

I. The 21st Century Human Mystic's "MindAwakened" of the Unknown 1. Futurist Foreknowledge &"Mystic's Awareness" of the Unknown

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2. Reassigning the Task of theMind II. The Spherical View [J. C. Gleen] 1. Spherical Theory 2. A Lesson about The Ants 3. Spherical Approach forDevelopment & Expending Consciousness

III. Spherical Thinking: Technology & Poetic[M. Heidegger] 1. Heidegger's Point of ViewConcerning about Science & Thinking 2. Metaphorical Language asPoetical Science of Thinking SUMMARY: A. Spherical View [Gleen] B. SphericalThinking [Heidegger]

IV. A New Form of Intelligence on Earth [ R.Kurzwell] 1. The Imergence of Intelligence 2. What is Intelligence? 3. Can an Intelligence Createanother Intelligence more intelligent than itself ?

CHAPTER VIII TOWARDS THE END of PHILOSOPHY PHILOSOPHY asTRANSMISSION in THE FUTURE COMPLEXITIES Visioning:Scenario Method & Paradigm UNIFICATION ofMYSTICISM & SCIENCE

I. Philosophy as Transmission of the East-WestUnification 1. Characteristics of theTraditional Eastern View

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2. Characteristics of the WesternPhilosophical Thought 3. Philosophy as Transition inFuturistic Views of Complex Technical Society 4. Politics and Society in theAge of Spiritual Machine

II. Meditation as Experience ofEnlightenement [Spirit- Insight & Quantum theory] 1. Eastern Meditation (Samadhi)& Artificial Intelligence 2. Meditations as Experience ofEnlightenment [Quantum Theory] 3. Futuric View of Science &Technology: C-T Exercises 4. Strategic Thinking andScenario Method 5. Millennium Project and GlobalStrategic Thinking

III. Meditative / Philosophical Thinkingbefore the "Enframing" of Techno 1. Heidegger's Critique ofTechnology 2. Meditative / PhilosophicalThinking as Operational Thinking 3. Meditative / PhilosophicalThinking: Bridge between Traditional Meditation & Technical Mind 4. New Paradigm Thinking forEpistemology [F. Capra] a) Definition b) Two DifferentParadigms c) New Paradigm inLiving Society: Interconnectedness & Sustainability

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5. Humanity's New Potential[Ed. Cornish]

SUMMARY: a) A New End, A New Beginning[Peterson] b) The NextGeneration of Leader with TheMillennium Project [J. C. Glenn]

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PREFACE

This Volume is dedicated to the Next Generation ofVietnamese Vanguard Leaders for the Salvation of Vietnamesenation before a ‘potential threat’ to regional security —especially by the barbarous hegemony — and thereby, for thewhole South-East Asia before the Emergent Fourth Culture with “Anew breed of leaders,” the "Next Generation of Leaders" which isemerging in Asia: “the young Asian leadership in politics, government,business, intellectual and academic areas is reshaping the direction of Asia andthe world.” (Megatrends Asia, p.249) According to the world’sleading trend forecaster John Naisbitt,

“Now, Asians are on their way to an economic renaissance that willprovide an opportunity for them to reassert the grander and glory of theirpast civilizations. With the application of science and technology, Asianscould present the world with a new model for modernization thatcombines it with Western and Eastern values, one that reconcilesfreedom and order, individualism and community concerns. The mostprofound consequence of the rise of the East is the birth of this newmodel for modernization. Asians are modernizing in the “Asian way”and, in the process, presenting the West with both the challenge and theopportunity to follow their lead into the twenty-first century.” (Ibid.,p. 257)

However, a Potential Threat to Regional Asia-PacificSecurity permanently begins with the People Republic China(PRC) which is engaged today in a military build-up,especially with its 'Cow-Tongue' policy in the South-EastAsia Ocean as its project power beyond China's borders

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concerning its 'National Interest'. "This current policies," on DennyRoy's account, "reflect both the new strategic environment and also China'santicipation that it will soon assume the status of a major economic, politicaland military power." Of such characterization, he asserts:

Finally, many observers have complained about China's lack oftransparency in defence-related issues. These factors lead to suspicious that China plansto build a strong military machine to coerce its neighbours into accepting boldnew Chinese political demands. In this view, the Chinese military build-up istaken as the empirical evidence of Beijing's hidden intent to launch an aggressiveforeign policy.(A-PNWO, 151)

Therefore, what is the genesis of our Survival in this ThirdWorld as weak countries, the making sense of our life, ifnot our union before the Chinese potential threat to ourregional security when in our complex world today thedestinies of small and weak countries are only determined bythe greatest one if not by the United Nations Organization?Is this the mission, the responsibilities of the NextGeneration of Vanguard Global Leaders in Southern Asiabefore all turbulence of today's Chinese aggressive foreignpolicy? United we stand, divided we fall. A New World witha NewEnlightened Culture and thereby a New EnlightenedCivilization would emerge in this new Millennium Age. Ifthe experience is the invaluable historical lesson, it couldrise permanently to every challenge as the most importantway because: Experience is the forge through which ordinary people becomeextraordinary global leaders. . . . Just like a samurai sword, we become the very bestwhen our character is forged in the hottest fires, pounded on by the most difficult

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experiences, and sharpened with continuous learning. There are fewpaths in life that offer greater opportunity and challenge than the one to globalleadership. For that reason, there are few paths in life more rewarding. And for now,it is still the road less traveled. (GE, 240) ( )

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Acknowlegments

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Introduction

MESSAGES for FUTUREPROSPECTS AS ECHOING ofPRESENT-PAST ** * * * A. Einstein’sMessage on Humanism

I. Albert Einstein as Famous Historical Man

Albert Einstein (1879-1955) is not only famous as apioneer of our Quantum Physics Age. Among numerouscontributions to physics, two stand out: "his hypothesis that light

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is composed of tiny discrete packets of energy called 'photons' (for which hewon his Nobel Prize); and his analysis of the curved trajectory of a bodyunder gravity as, in fact, 'straight line' motion occurring in a curved space-timethat has a shaped fashioned by the distribution of matter within it." (RCLI,OCP, 222) (1b) Besides. not only an eminent 'electricifyingthinking physicist', he is also a philosophical thinker in “theoperationalism used to treat time in his famous 1905 paper on specialrelativity.” (1a) “Throughout his life, Einstein was concerned withphilosophical as well as scientific questions. He was deeply concerned with thehuman condition, social injustices, and virtues such as selflessness and devotionto higher ideals. (2) Hence of late years he devoted to socialand political problems in our World. First of all, today weare forewarned of the great dangers of a nuclear arms race,the immorality of religious wars, and the barbaric crueltyof political regimes. So, in Open Letter to the General Assembly ofthe United Nations, Einstein writes:

We are caught in a situation in which every citizen of every country, hischildren, and his life’s work, are threatened by the terrible insecurity whichreigns in our world today. The progress of technological development hasnot increased the stability and the welfare of humanity. Because of ourinability to solve the problem of internal organization, it has actuallycontributed to the dangers which threaten peace and the very existence ofmankind.

There can never be complete agreement on international control and theadministration of atomic energy or general disarmament until there is amodification of the traditional concept of national sovereignty. For aslong as atomic energy and armaments are considered a vital part ofnational security no nation will give more than lip service tointernational treaties. . . . You are so right. This has proven to be true.There is no compromise possible between preparation for war, on theone hand, and preparation of a world society based on law and order onthe other. (3)

REMARK. Especially, with regard to the policies of The UnitedNations, in A Reply to the Soviet Scientists he points out emphatically: “Concerning the controversial vetopower, I believe that the

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efforts to eliminate or to make it ineffective has a primary cause less in specificintentions of the United States than in the manner in which the veto privilege has been abused.” (4 )

Albert Einstein was a famous rational scientist but “henever lost sight of the mysterious and unfathomable . He had great insight intowhat it means to be human,” (5) such as the meaning of life inhis message about humanism. Hence, he could be alsoconsidered as an elite driver of civilization, a pioneer ofthe Third Culture Movement of our Age. THIS IS SUCH GOOD ANALYSIS ANDMAKES IT UNDERSTANDABLE

. II. Einstein and the 'Meaning' of Life

1. What is the meaning of Life? When you ask the question “What is the meaning of life ?”, onGenpo Merzel’s account, “you also create the problem;” and inBuddhist Zen words, “you are bitten by the question, and it becomes the‘koan’ of your life.” (6) First of all, our human life belongs to cosmic life asinfinite and eternal life while our finite mind is stuck inthe delusion before the phenomenal world as relative world.In Einstein’s view, “if you screw up in the relative world, the absolutewon’t save you.” (7) Besides, the life that we recognize asour life as true life is a phenomenal or ‘virtual’ life becauseit is forever changing and ultimately unknowable. However,all life must have its necessity for living as ultimategoal. So our mind creates all kinds of ideas after allkinds of things. And he writes:

We realize that instead of riding the waves of life, we are being tumbledand crushed by our thoughts and emotions. . . . We obviously have nocontrol over our experience, and we don’t have a clue how to become themaster. (8)

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So, in his Essays in Humanism (1950), Einstein seems onlyadvocate The Goal of Human Existence and gives his relativeexplication of practical life as follows:

Our age is proud of the progress it has made in man’s intellectualdevelopment. This characteristic is reflected in the qualities of its priests,the intellectuals. . . . The intellect has a sharp eye for methods andtools, but is blind to ends and values. So it is no wonder that this fatalblindness is handed on from old to young and today involves a wholegeneration. The most important factor in giving shape to our existence is setting upand establishment of a goal; the goal being a community of free andhappy human beings who by constant inward endeavor strive to liberatethemselves from the inheritance and anti-social and destructiveinstincts. In this effort the intellect can be the most powerful aid. Thefruits of intellectual effort, together with the striving itself, incooperation with the creative activity of the artist, lend content andmeaning to life. (9)

Human beings can attain a worthy and harmonious life only if theyare able to

rid themselves, within the limits of human nature, of striving to fulfillwishes of

the material kind. (10) WE HUMANS STILL DON’T GET IT, DOWE!!

2. Mystery in Life and Religious Life

Now we return with Einstein to the question “What is themeaning of life?” On Einstein’s assessment, “man acquires at birth, through heredity, abiological constitution as fixed and unalterable,” as “at the mercy of a cruel, self-inflected fate.”. . . In addition, during his lifetime, “he acquires a culturalconstitution” which “determines to a very large extent the relationshipbetween the individual and society.” “The individual has become moreconscious than never of his dependence upon society,” and “[human being] can find meaning in life only through devoting himself tosociety.”

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(11) EH , 4-5) And in his essay The World as I See It, Einsteinpoints out that the social feelings are another source ofthe crystallization of religion with the social and moral ofGod as ultimate and eternal Religious Goal, and he writes:“The religion of all civilized peoples especially the peoples of the Orient areprimarily moral religions.” (12) (WISI, 25) This phenomenon couldbe revealed, for example, with Buddhism, Hinduism,Confucianism, and also with the Dao of Lao Tzu. Einsteincalls theses “moral religion” in terms cosmic religious feelingwhich knows no dogma and no God conceived in man’s image.And for him, “that cosmic religious feeling is the strongest and noblestincitement to scientific research.” (13) (Ibid., 28) Einstein’sphilosophical reflections constitute an important, eminentchapter in twentieth century thought. With regard to “thequestion meaning of life,” or “the goal of the human existence” he alwaysdirects his endeavor and his judgments to them. Here is hisintimate self-meditation [as limited to our followingselected quotations]:

a) Human life is ephemeral and depends oneself from one to another. What is the meaning of the human life? To answer this question at allimplies a

religion. . . . Each of us is here for a brief sojourn; for what purpose heknows not, though he sometime thinks he feels it. . . . A hundred timesevery day Iremind myself that my inner and my outer life depend on the laborsof other men, living and dead, and that I must exert myself in order togive in the same measure as I have received and I am receiving. (14)(WISI, 1)

b) The depth to the others: ResponsibilityIn human freedom in the philosophical sense I am definitely adisbeliever. Everybody acts not only under external compulsion but alsoin accordance with inner necessity. Schopenhauer’s saying, that “a mancan do as he will, but not will as he will,” has been aninspiration to me since my youth up, and a continual consolation andunfailing well-spring of patience in the face of the hardships of life, my

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own and others. This feeling mercifully mitigates the sense ofresponsibility which so easily becomes paralyzing, and it prevents usfrom taking ourselves and other people too seriously; it conduces to aview of life in which humor, above all, has its due place. (15) (Ibid., 1)

c) The Ideals of LifeI have never looked upon ease and happiness as ends in themselves. Theideals which have lighted me on my way and time after time given me newcourage to face life cheerfully, have been Truth, Goodness, and Beauty. Withoutthe sense of fellowship with men of like mind, of preoccupation with theobjective, the eternally unattainable in the field of art and scientificresearch, life would have seemed to me empty. (16) (Ibid., 2)

d) Personality and Society, Value The individual is what he is and has the significance that he has not somuch in

virtue of his individuality, but rather as a member of a great humansociety, which directs his material and spiritual existence from the cradleto the grave. . . . Without creative, independently thinking and judgingpersonalities, the upward development of society is as unthinkable asthe development of the individual personality without the nourishingsoil of the community. (17) (Ibid., 8-9)My passionate sense of social justice and social responsibility has alwayscontrasted oddly with my pronounced freedom from the need for directcontact with other beings and human communities. . . . My politicalideal is that of democracy. Let every man be respected as anindividual and no man idolized . (18) (Ibid., 2-3) The truevalue of a human being is determined primarily by the measure and thesense in which he has attained to liberation from the self. (19)(Ibid., 7-8) We must built spiritual and scientific bridges linkingthe nations of the world. We must overcome the horrible obstacles ofnational frontiers. . . . (20) (EH, 25)

e) Mystery of Life & Religious Man The fairest thing we can experience is the mysterious. It is thefundamental emo-

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tion which stands at the cradle of true art and true science. It was theexperience of mystery that engendered religion; in this sense, and in this alone, Iam a deeply religious man. [However,] I cannot conceive of a God whorewards and punishes his creatures. (21) (WISI., 5)

It is a very high goal which, with our weak power, we can reach only veryinadequately, but which gives a sure foundation to our aspirations andvaluations. If one were to take that goal out of it religious form and lookmerely at its purely human side, one might state it perhaps thus: free andresponsible development of the individual, so that0 he may place hispowers freely and gladly in the service of all mankind. (22) (OLY, 23)I MUST COMMENT THAT YOUR EDITING AND CHOICE OFQUOTATIONS ALONG WITH THE SOLID ORGANIZATION MAKES THISAN EASY FLOW TO READ.

3. Value True of a Human Being: Society & Personality

However, Einstein asserts, it is perhaps poignant when“by painful experience we have learnt rational thinking does not suffice to solve the problem of our social life.”Scientists, with their penetrating research and inventions,“could liberate man from exhausting labor, making his life easier,” but alsomaking him “a slave” to his technology, “creating the means for hisown mass destruction.” (23) (EH, 24-5) In brief, Man has not succeeded in building in developing political andeconomic forms of organization which would guarantee the peaceful coexistence of thenations of the world. He has not succeeded in building the kind of system which would eliminate the possibility of war and banish forever the murderousinstruments of mass destruction. (24) (Ibid., 25)

Unfortunately, “horrible weapons have been invented, capable ofdestroying in a few

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seconds huge masses of beings and tremendous areas of territory.” Atremendous responsibility is indispensable. However, oursituation is not as the past. “We must revolutionize our thinking,revolutionize our action, and must have the courage to revolutionizerelations among the nations of the world. ” (25) (Ibid., 27) Hence, What task could possibly be more important for us in the domain ofThinking ? What social aim could be closer to our hearts ? (26) (EH, 25)

And Einstein suggests the Supranational organization as Path for Liberation: A tremendous effort is indispensable. If it fails now, thesupranational organiza-

tion will be built later, but then it will have to be built upon the ruins of alarge part of the now existing world. Let us hope that the abolition of theexisting international anarchy will not need to be bought by a self-inflected world catastrophe the dimensions of which none of us canpossibly imagine. (27) (Ibid., 27-8)I hope with my all heart that the new Institute by constant interaction withthe Commission of Intellectual Cooperation [created by the League ofNations] will succeed in promoting their common ends and winning theconfidence and recognition of intellectual workers all over the world.(28) (IO, 87)

[Hence,] In this way, our daily life is transformed into thePath of Liberation (29) (WISI, ?)

4. The Role of Intellectuals

Einstein characterizes emphatically the role ofintellectual individual in society in an interesting paragraph ‘Society and Personality’ as follows:

The individual is what he is and has the significance that hehas not so much in

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virtue of his individuality, but rather as a member of a great humansociety, which directs his material and spiritual existence from the cradle tothe grave. A man’s value to community depends primarily on how far his feelings,thoughts, and actions are directed towards promoting the good of his fellows. It isclear that all the valuable things, material, spiritual, and moral, which wereceive from society can be traced back through countless generations to certain creative individuals [although his cognitive message is provided bysocial communications.] The use of fire, the cultivation of edible plants, thesteam engine — each was discovered by one man. Only the individual can think, [play the role of synthesis andsystematization] and thereby create new values for society — nay, even set up new moral standards to which the life of the community conforms. Withoutcreative, independently thinking and judging personalities the upwarddevelopment of society is as unthinkable as the development of the individual personality without the nourishing soil of the community. (30) (WISI, 8-9)

Now it is time to shape our mind-set. Einstein writesan article Society and Personality [WISI]: “Let us now consider the times inwhich we live.” (31) (Ibid., 9) He likes to open a new windowon the future for a New Future Young Generation by recollectingto them his assessment concerning the stagnation of Europeto-day: Europe to-day contains about three times as many people as it did ahundred

years ago (Italian Renaissance.) But the number of great men hasdecreased out of all proportion. Only a few individuals are now to the masses as

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personalities, through their creative achievements. Organization has tosome extent taken the place of the great man, particularly in the technicalsphere, but also to a very perceptible extent in the scientific.The lack of outstanding figures is particularly striking in the domain ofart. . . . In politics not only are leaders lacking, but the independence of spirit andthe sense of justice of the citizen have to a great extent declined. . . . The democratic, parliamentarian regime has in many places been shaken; dictatorships have sprung up and are tolerated because men’s valuationof the dignity and the rights of the individual is no longer strong enough. (32)(WISI, 10)

And here, his Message for Posterity:

Our time is rich WITH inventive minds, the inventions of which couldfacilitate our lives considerably. . . . [However,] people living in differentcountries kill each other at irregular time intervals, so that also for thisreason any one who thinks about the future must live in fear and terror.This is due to the fact that the intelligence and the character of the massesare in comparably lower than the intelligence and character of the fewwho produce something valuable for the community. I trust that posterity will read these statements with afeeling of proud and justified superiority. (33) (OLY, 11)

A MESSAGE TOINTELLECTUALS

We meet today, as intellectuals and scholars of many nationalities, with adeep and historic responsibility placed upon us.By painful experience we have learnt that rational thinking does notsuffice to solve the problems of our social life. Penetrating research and keenscientific

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work have often had tragic implications TRUE EVEN OF THE INTERNET for mankind, producing, on the one hand, inventions which liberated manfrom exhausting physical labor, making his life easier and richer; but onthe other hand, introducing a grave restlessness into his life, making hima slave to his technological environment — most catastrophic of all —creating the means for his own mass destruction. This, indeed, is atragedy of overwhelming poignancy ! However poignant that tragedy is, it is perhaps even more tragic that,while mankind has produced many scholars so extremely successful in thefield of science and technology, we have been for a long time soinefficient in finding adequate solutions to the many politicalconflicts and economic tensions which beset us. Mankind can onlygain protection against the danger of unimaginable destruction and wanton annihilation if a supranational organization has alone the authority toproduce or possess these weapons. . . .A tremendous effort is indispensible. If it fails now, the supranationalorgani- zation will be built later, but then it will be built upon the ruins ofthe large part of the now existing world. Let us hope that the abolition ofthe exiting international anarchy will not need to be bought by a self-inflected world catastrophe the dimensions of which none of us canpossibly imagine. (34) (EH, 24)

However, Chaos seems to reign all over the World. Weare “threatened by the terrible insecurity which reigns in our world today.” “The progress of technologicaldevelopment has not increased the stability and the welfare of the humanity.”(35) (?) Before all these dangers which threaten peace andthe very existence of mankind the “Way we Think about the Future”claims itself a compelling message as a mysteriousexperience, a “tremendous effort” to our need for New Worldbefore the “Innovation and Creativity in a Complex World” (edit. by G.Wagner) with the ideal in visionary framework and creationas Ed. Cornish has noted in his Futuring:

Chaoticians have shown that trivial details in the initial conditions of asystem can, over time, lead to huge differences in later conditions. Thus it maynever be even theoretically possible to track down the ultimate causes for

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many significant events, or to predict all the results that our actions mayproduce. (36) (Futuring, 60)

5. Science and Religion

To be sure, all this compelling message for the FutureProspect does not separated from the Spiritual Wisdom Philosophy of Life because according tothe authentic philosophy:

The belief in an external world independent of the perceiving subject is thebasic of natural science. Since, however, sense perception only givesinformation of this external world or of “physical reality” indirectly, we canonly grasp the latter by speculative means. It follows from this that ournotions of physical reality can never be final. (37) (EB, 62)

For Einstein, the knowledge of truth as such iswonderful, intelligence makes clear to us the formation ofscientific thinking. However,

The very fact that the totality of our sense experience is such that bymeans of thinking (operation with concepts, and the creation and use ofdefinite functional relations between them, and the coordination of senseexperiences to theses concepts) it can be put in order, this fact is onewhich leaves us in awe, but which we shall never understand. One maysay “The eternal mystery of the world is itscomprehensibility.” (IO, 292) (38)

Because the mystery of the world can not be understoodby means of thinking as “operations with concepts,” Radhakrishnaninitiates a philosophical insight into reality through thefunction of the spirit as “Buddha asks us to be awakened” inmeditation. He argues as follows:

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Insight into reality, though inaccessible to reason, is consistent with it. Itreflects back on the rational, completing it and endowing it withsignificance; that which transcends the rational need not violate it. Thereis a higher logic of spirit which comprehends but does not annul therational. Though truth cannot be tied in words, through paradox andpoetry it is suggested. It is indicated but not described. In art problemsare solved not by concepts but by shapes and symbols. While the labor ofthinking is never finished, the creations of art are complete. The poet saysthe unsayable in the language of the symbols. Artists answer theunanswerable. Poetic ascent and philosophic belief require to becombined. (RCW, 102) (39)

“According to Maharishi,” Dr. Bevan Morris writes,“Meditation technique is the most practical of all technologies, vital to successand fulfillment in life, and in 1994 he had trained 40,000 teachers ofTranscendental Meditation through out the world.” Maharishi presentshis Teaching in Science of Being and Art of Living as follows:

“Through the technique of Meditation he provides us a higher stateof Transcendental Consciousness as Cosmic Consciousness.” Everyparticle in the universe is “experienced as a wave in theunbounded ocean of Transcendental Consciousness which is one’s ownself.” “Everything in the universe is found to be the reverberations of myown Self, of my own unbounded consciousness” in the “limitless sea ofCosmic Being.” (SBAL, xvi) (40)

Hence,An individual in Unity Consciousness gains total mastery of Natural Law,and lives a life of all possibilities. This is perfection of life, life lived on the levelof the ultimate Unity of all life. The individual life stream then is the tidalwave of the eternal ocean of Cosmic Being, a wave that holds within itselfthe entire ocean of cosmic life. (Ibid., xvii) (41)

According to Hindu belief, all life is part of a greatrhythmic process of creation and destruction, of death andrebirth as the ebb and flow, the “tidal wave of eternal ocean”which as Shiva‘s dance symbolizes the cosmic cycles ofcreation and destruction as the basis of all existence. (TP,

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242) (42) Besides, in Indian traditional culture,philosophical thought doesn’t be separated from moralreligion such as with either Buddhism or Hinduism. IfRadhakrishnan is fond of human compassion, hence Aurobindowould like devoting himself to Life Divine in the domain ofSpirituality because for him:

Spirituality is in its essence an awakening to the inner reality of our being,to a spirit, self, soul which is other than our mind, life and body, an inneraspiration to know, to feel, to be that, to enter into contact with thegreater Reality. (LD, 981) (43)

This approach is the aim of religion: its purpose is to link the human withthe

Divine and in so doing sublimate the thought and life and flesh so thatthey might

admit the rule of the soul and spirit. But this knowledge must besomething more

than a creed or a mystic revelation; this is the work of philosophy, and inthe field of the truth of the spirit it can only be done by a spiritualphilosophy, whether intellectual in its method or intuitive: this is the workof spiritual realization and experience. (LD, 896) (44)

S ummary YOU CAPTURE EINSTEIN SO CLEARLY – I CREDIT YOUR EDITING. A VERY DIFFICULT JOB WELL DONEIn fact, when science can only ascertain what is coming intoplay in a phenomenological occurrence with the variety of factors in operation,“scientific method in most case fails us.” But Einstein asserts that ifthe goal of the science strives to discover the reality offacts in the world, this is not its only aim. To be sure,whoever has undergone the intense experience of successfuladvances in his domain of research “achieves a far-reachingemancipation from the shackles of personal hopes and desires, and therebyattains that humble attitude of mind toward the grandeur of reason incarnatein existence, and which, in its profoundest depths, is inaccessible to man.” (?)(45) This attitude appears to Einstein to be religious, andhe assesses:

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— Science can only be created by those who are thoroughly imbued withthe aspiration toward truth and understanding. This source of feeling,however, springs from the sphere of religion. I cannot conceive of agenuine scientist without that profound faith. (IO, 46) (46)— Science not only purifies the religious impulse of the dross of its anthro-pomorphism but also contributes to a religious spiritualization of ourstanding of life. (IO, 49) (47)

And for him, the situation may be expressed metaphoricallyby this brilliant image: Science without religion is lame, religion without science is blind.(IO, 46) (48)

However, for Einstein, it must be assumed that althoughthe divinization of humanity is the highest principles forour aspirations in all religious traditions, such as inHinduism, Christianity, Catholicism . . . . , “with our weak powers, we canreach only very inadequately.” () (49) Consequently,

If one were to take that goal out of its religious form and look merely atits purely human side, one might state it perhaps thus: free and responsibledevelopment of the individual, so that he may place his powers freely andgladly in the service of all mankind. (IO, 43) (50) Mere thinkingcannot give us a sense of the ultimate and the fundamental ends andvaluations, and to shape them fast in the emotional life of theindividual, seems to me precisely the most important function whichreligion has to perform in the social life of man. (Ibid., 42) (51)

* * * * *

B.Radhakrishnan’s Message in

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“An Idealist View of Life”

I. Radhakrishnan’s Idealism in Vedic Tradition

Radhakrishnan (1888-1975) is acquainted with versatilegenius, universally recognized both as philosopher andstatement (President of the Republic of India in 1962, andIndia’s cultural ambassador throughout the East and theWest.) From his childhood on he was nourished by IndiaVedic tradition with the conviction that the reality of theworld is the virtual world behind the flux of phenomena.(IP, 610-1) (1) His philosophy owes more to the UpanishadsIdealism where matter, life, consciousness and bliss are ofall the categorical expression of the spirit. On K.Sengupta’s account, “All his works are united in a common emphasis on auniversal spirit underlying all existence. . . . Thus the spirit which is open tointuition is the root concept of Radhakrishnan’s philosophy.” However,Radhakrishnan denies spiritual intuitions because, accordingto his point of view concerning natural science, the cosmicprocess is the interaction between two complementaryprinciples, spirit and matter, though they appearantagonistic. (2) (CPs, 606-7) He has devoted a lifetime tothe study of the religious problems of the EAST and WEST,and reflected on the religion on the future for the destinyof Humanity in a Changing World. In A Sourcebook In INDIANPHILOSOHY, his philosophy is summarized as follows :

In essence, his philosophy is absolute idealism, but in a form and with adynamic character which, instead of nullifying the great richness of themany facets of life and experience in terms of a wholly transcendentAbsolute, recognizes the reality and meaning of the many aspects andgrades of experience. In all phases of his philosophy, he reveals asynthesizing ability which enables him, in conformity with theessence of the great Indian tradition, to avoid the extremes. In thisspirit, Radhakrishnan resolves the traditional between the Absolute andthe nonabsolute, God and world, appearance and reality, intuition andraison, philosophy and religion, and philosophy and life.

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His religion of the spirit, accompanied by a deep religious fervor andconviction, provides him with the belief that the essence of all religions isthe same, since “religion is not a creed or code but aninsight into reality.” In this attitude, Radhakrishnan has takenreligion out of the real of dogma and authoritarianism, and has made itinto a living philosophy of the spirit. (3) (IP, 610)

In his Ideal View of Life Radhakrishnan points out the“emphatic on the regulative idea of a ‘world community’, of a human andequitable social order, of human solidarity, of active andfruitful cooperation among the people of the world. . . .All his works are united in a common emphasis on a universalspirit underlying all existence.” (4) (CPs, 606-7) In thewords of Radhakrishnan: The Upanishad believes that the principle of spirit is at workat all levels of existence, moulding the lower forms into expressions of the higher. The splendor of spirit is making use of natural forces in the historical world. (Schlipp’s quotation, CPs, 607) (5)

After World War II, atomic bombs, rockets, speciallyCybernetic Revolution and Technological progress, a newsociety is gradually emerging, the anger and the violenceare the pangs of the birth of something new as terriblecatastrophes for human life. Radhakrishnan, in his Religion ina Changing World, writes:

The human individual has to be renewed if human society is to bepreserved. We have to affirm the doubts and insecurities of modern menand point beyond them to the ground of hope. We must become aware of the future dimensions of human life. All livingfaiths are anxious for survival and are readjusting themselves to the newconditions of life. Religion has been the great force for the disciplining ofman’s nature but unfortunately to many people it has lost its value andvalidity. It is the difficulty of religious beliefs that is responsible for thepresent distemper of the world. We need a faith that is reasonable, a faiththat we can adopt with intellectual integrity and ethical conviction, alarge, flexible faith for the whole human race to which each one of the

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living religions can bring specific contribution. We need a faith whichdemands loyalty to the whole of mankind, a faith to which the secularand emancipated mind may cling even in the face of disaster. (RCW, 8-9) (6)

II. Radhakrishnan’s “ The Idealist View of Life ”

1. Ultimate Reality of the WorldThe World here is not the natural world as the Universe, thecosmic reality, but rather the world for the being-in-the-world. For Radhakrishnan, it ischaracterized as follows: * Firstly, “the World we live in” as fourstructure world[ Sky, Earth, Man, Gods] or human-being world, differentiates itself as inner-life(conscious, spiritual life) and extern-life (material or natural life as environment, sociallife.) “The world we live in” is “an ordered whole.” “The physical world isnot a futile play of senseless atoms engaged in a deadly conflict. The earth andits contents prepared for life, though life had to fit itself for its setting to grow.”(IVL., 248-9) (7)

* Secondly, all existents are structural organism which reflectthe whole, past, present, and future [as temporalized.] Even in thesimplest physical entities the plan of the whole controls the character of thesubordinate parts which enter into them. The change in the material world arenot merely external ones of position, velocity, etc. . . . (Ibid., 251)(8)

* Thirdly, Time introduces something new in the properties ofthings. In the continuous flow of nature there is neither repose nor halt. . . . [Nature]always aspires to other levels. . . . There is a constant emergence of new qualitieswhich we cannot predict from a knowledge of the old. . . . Theories of emergencenote this fact, though they do not explain it. The historical process has in it twoelements of continuity and novelty; it is ‘irreversible.’ (Ibid.. 248-9)(9)

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* Fourthly, Life is a dynamic equilibrium which tends tomaintain itself. The parts of a living organism are less independent than thoseof a physical one. The removal of any part from a physical body does not involveany essential change of properties, but in living organisms, form, structure andcomposition are interdependent. The living organ is a whole, doing thingsthat no atomic system could ever do. They register the results of theirexperience, and in a sense form habits. The changes which they present inresponse to outward circumstances are retained and built into the organism(Ibid., 197) (10)

* Fifthly, encounter with Reality is possible only for those whohave attained integration and harmony by overcoming the conflicts withinthemselves. Religion is the remarking of oneself. The human being requires tobe renewed. It must be born again to enter the kingdom of heaven, of Spirit.Religion helps to free the leaping forces of the enslaved spirit. It awakensthe real in man and recreate the Being itself. (RCW, 106) (11)

* Sixthly, the direct apprehension of Reality is incommunicable.Meditation is the way to self-knowledge. Heaven is the state of one’s spiritualbeing. It is up to each individual to attain harmony, awakening to spiritual truth.(Ibid. 104-5) (12)The Kingdom of God is within you. The truth shall make you free. Theknowledge of God in the human being is possible through the withdrawal of thesenses and mind from the world of outer experience and concentrating theseenergies on the inward reality. Man realizes his true nature through this inwardpenetration. When the individual gains the knowledge of the self, hebecomes illumined. (RCW, 180-1) (13)

2. Man and the Spirit in Man [Selected Quotations] a) The highest aim of Life: Spirituality and Religion The whole root of difference between Indian and European culture springs fromthe spiritual aim of Indian civilization. A spiritual aspiration was the governing forceof this culture, its core of thought, its ruling passion. Not only did it makespirituality the highest aim of life, but it even tried to turn the whole of lifetowards spirituality. (FIC, 139) (14) [Hence] Hinduism is spiritual, notsocial discipline. (Ibid., 143) (15) Man himself was not a merereasoning animal, but a soul in constant relation with God and with the divinecosmic Powers. . . . The highest spiritual meaning of life was set in the summits of

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each evolving power of the human nature. The intelligence was called to asupreme knowledge, the dynamic active and creative powers pointed toopenness and unity with an infinite and universal will, the heart and sense put incontact with a divine love and joy and beauty. (Ibid., 184-5) (16) But these things, great as they were, were not final or supreme: they wereopenings, steps ascension towards the luminous grandeurs of spiritual truth and its practice waskept ready and its means of attainment provided for the third and greatest typeof human being, the third loftiest stage of the spiritual evolution. The completelight of spiritual knowledge when it emerges from veil and compromise and goesbeyond all symbols and middles significances, the absolute and divine love, thebeauty of the All-beautiful, the noblest dharma of unity with all beings, the thirdloftiest stage of the spiritual evolution. (Ibid., 188) (17)

b) Intuitive Experience and Intellectual disciplineAll creative work in science and philosophy, in art and life is inspired by intuitiveexperience. Intuitive life, spiritual wisdom at its highest is a type of achievementwhich belongs only to the highest range of mental life. Creative work is not ablind imitation. It is synthetic insight which advances by leaps. Anew law inmathematics is just as much a bit of spontaneous intuition as is a composition inmusic as Mozart. (18) (Ibid., 138)In his work on Science and Method, Henri Poincare has a chapter onMathematical Invention where he contends that his own mathematicaldiscoveries are more or less artistic intuitions.It is the intuitive grasp of the dynamic principle which enable one to organize thefacts successfully. Henri Bergson has dealt with this problem in a suggestiveway. It is generally supposed that scientific discovery is reached by conceptualsynthesis, that is, by putting side by side or externally attaching to each otherconcepts arrived at by abstract analysis. (19) (Ibid., 138)The art of explanation is an adventure of the mind. When the intuition arises,thought gives it a form and make it possible for it to be communicated to others.By an external intellectual synthesis, we may reach a wider reading of facts, amore comprehensive law, a more complete notation, but the creative idea is notseized by the pursuits of intellect.The creative insight is not the final link in a chain of reasoning. It is the spark ofgenius that lights the fire and makes it burn. Intellect supplies the necessarytools. They are quite valuable but they are not knowledge. . . . The function ofdiscovery is sometimes attributed to Imagination which helps us to combine thediscrete data into synthetic

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wholes. . . . The insight does not arise so much as the solution of a problem butas the perception of something true. (IVL, 138-41) (20)

c) Intuition and Artistic KnowledgeAll art is the expression of experience in some medium. Sculpture has for itsmedium stone and marble, painting colors, music sounds and poetry words. By means ofthe work of art, the experience is released afresh. We may confine ourselves to the greatart with which we are all familiar, poetry. Anthropology makes poetry rhythmicsong. Rhythm helps breathing. So poetry and music employ it. Psychoanalysisargues that art is the unconscious and symbolic expression of the sensuousinstinct. There is a deliberate suspension of individuality, an submission to thereal, a complete absorption in the object as it is, so to breathe its life and enjoyits form; “the heart and soul and sense in concert move,” the individual isabsorbed by the object, live in its rhythm and hear its inward harmony. . . . Thegenius of the artist is the determining factor. (Ibid., 144-5) (21)Art as the disclosure of the deeper reality of things is a form of knowledge.Poetic truth is a discovery, not a creation. Poetry is essentially self-expression.We cannot be sure that our apprehension of reality is knowledge of reality. Thesensible is not independent of the observer. The color of the rose exists only forone who has the human sense of sight. Deepest poetry has the widestappeal. . . . It is the function of the artist to induce in us a sense of thesignification of life. The poet shares with us the knowledge which he has gainedof the foundations of life. (Ibid., 152-4) (22)We measure the value of poetry by the depths of its roots in reality. Only poemsthat come from the soul trailing clouds of glory make the heart beat and the eyebrighten. The function of art is to stir the spirit in us, humanize our nature,refine life and produce profoundly satisfying states of mind which graduallybecome fashioned into more persistent attitudes. (Ibid., 149-50) (23)

III. Religion in a Changing World [ Selected Quotations ]

1. The Emergent World Society

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A new world society is gradually emergent. It is growing quietly,imperceptibly in the minds and hearts of men. The tumult and the excitement, the anger and theviolence, the perplexities of spirit and the ambiguities of expressions are the pangsof the birth of something new. We of this generation are called upon to workfor this new order with all the strength and capacity for suffering we possess.When religious prophets and philosophers speak of our common humanity, ofnatural kinship of human beings, it is an essential part of wisdom and a realneed of the enlightened spirit. Man’s basic physical structure, his mental make-up, his moral needs, his spiritual aspirations are the same world over. We sharea common origin and a common destiny. We stand on the threshold of a newsociety, a single society. Those who are awake to the problem of the futureadopt the ideal of the oneness of mankind as the guiding principle of theirthought and action. It is true of all cultures that the greatest gift of life is thedream of a higher life. The pursuit of perfection has been the dominatingmotive of human life. Man is essentially a remaker. He is not content with thepatterns of the past. (RCW, 15-6) (24)

2. Religion as Experience of Reality Indian thought believes in the reality of spiritual experience. All thinkingwhich goes deep enough ends in experience. Experience achieves clarity concerning itselfthrough thought. By theoretical knowledge we can not attain fulfillment.(RCW, 98) (25)Meditation is the way to self knowledge. It is the way to self knowledge. Itis up to each individual to attain harmony, awakening to spiritual truth.[Insight into reality] is compared to the spiritual experience with a flash oflightning, which suddenly appears in the middle of a dark blue cloud. (Ibid.,104) (26) The question of the attainment of the goal of life depends on ourspirit of earnestness. All life is great and leads to purity. Greatness lies in worthyliving among the common things of life. . . . Religion will lose their redemptivepower, if saintly lives are not encouraged. (Ibid., 110) (27) All living faiths are anxious for survival and readjusting themselves to the newconditions of life. Hinduism and Buddhism are revising their social attitudeswhile preserving their permanent values. Catholicism and Protestantism arerevising and reappraising their policies. All religions should have theresponsibility of understanding the change in the social order, interpreting

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them, preparing us to meet them, by modifying themselves when the bestinterests of society so dictate. (Ibid., 10) (28) “The Kingdom of Godis within you.” (St Luke XVII, 21) “The Truth shall make you free.”(SJVIII, 32) Man realizes his true nature through the inward penetration.When the individual gains the knowledge of the self, he becomes illumined, thebonds of the heart are destroyed, and his finitness is transcended. (Ibid.,181) (29)

With the speeding up of communications, [technical information exchange,]ideas and tools now belong to man as man. The necessities of the historicalprocess are making the world into on. We stand on the threshold of a newsociety, a single society. Those who are awake to the problems of thefuture adopt the ideal of the oneness of the mankind as the guidingprinciple of their thought and action. (RCW, 16) (30) The land may be dark, the sky may be gray and black. It may be chilly, and wemight be cold, uncomfortable, tired and restless. But nevertheless, the star ofBethlehem is over there. Human beings hope. The final hope that humanbeings could ever be hopeful of is enlightenment, the star of Bethlehem onthe horizon. . . . (PG, 36) (31) \ C. Heidegger’sProspect THE PATH INTO HISTORICAL HUMANITY THE ESSENCE OF TRUTH ESSENTIALIZATION OF HISTORICAL MAN I. The Truth with Being & the Horizon of Thinking

1. Truth and Knowledge a) Traditional & Modern View In ancient times, Greek philosophy associated truth withBeing. Parmenides was the

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first to discover the idea of Being of beings, and heidentified Being with the perceptive understanding of Being. The traditional concept derivesfrom Aristotle who connected truth and Being with the formula“Truth is the adequation of intellect to thing” and the theory “to showitself as it is.” Thomas Aquinas held the correspondence ofintellect and thinking. In the eighteenth century, Kantadvocated the agreement of subject’s knowledge with itsobject. So the correspondence or agreement is based onphenomenon of confirmation for the theory of truth. Heidegger, at the prime of his life, was already focusing onthe relationship between Being and Truth with his major workBeing and Time (Sein und Zeit). Afterwards, especially afterthe shipwreck of Being and Time, he persistently attempted towork out a new conception of truth — although always inaccordance with his question linking Being with time — on theground of world-historical in the ontological-historicalperspective. Truth, in Greeks’view, was the core of philosophicalthought; as for the modern and contemporary, knowledge is thehorizon of thinking.

But truth is the ground of knowledge and hence must be morefundamental. It is the jewel in the crown of thought. (1) (?) The new conception of truth [Heidegger] was struggling toward makes its appearance in the discussion of truth in the historical sciences. Heidegger says that “the possibility and structure of truth are to be expounded interms of the authentic disclosedness (truth) of historical existence. (2)(?)

Truth has traditionally been the quality ofcorrespondence between the propositional content of eitherjudgment or evident assessment and the facts as they reallyare. In other words, truth resides in proposition, and alltheories of truth can be seen as theories about the criteriafor assessing a true or false proposition one can use in hisassertion corresponding to reality, to something merelypresent-at-hand (objectively) in the world as phenomenon.

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However, truth is not a feature of correct propositionsasserted of an ‘object’ by a human ‘subject’ but, forHeidegger, by the manner of ek-sistence (existence) which,rooted in truth as freedom, is exposure to the disclosednessof beings as such because “Being and truth areequiprimordially,” (BTb, 211) that is, they coexist.

Truth is disclosure of beings through which an openness essentiallyunfolds. All human comportment and bearing are exposed in its open region.Therefore, man is in the manner of ek-sistence. (BW, 127) Heidegger does not deal with the criteria of truth, butpoints out the essence of truth as the meaning of Beingbecause ‘sense of Being’ and ‘truth of Being’ are the same thing. (CP,182) Michael Gilven assesses:

The first point to realize about Heidegger’s approach to truth isthat it is not so much a theory as an analysis. That is, he examines what happens inan event in which truth occurs. But to understand truth in this way alreadyhas enormous consequences, for truth is no longer a mere relation betweenthe subject-knower and the object-known, but rather something thathappens. And what happens is that the meaning of the event is revealed to us. This wayof thinking is at once a brilliant discovery. . . . Truth is not seen; it is shown.() (3)

In Heidegger’s view, the original meaning of truthappears in the word ‘phenomenology’ as taking beings out ofconcealment, letting them be seen in their unconcealment(uncoveredness.) So, unconcealment is the original meaningof truth and the truth as Being-true means to-be-discovering. (BTb, 201) With such definition Heidegger

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could do away with the idea of ‘agreement’ from thetraditional concept of truth and then paves the way fordiscovering the most primordial phenomenon of truth.

To say that a statement is true means that it discovers the beings inthemselves. It asserts, it shows, it lets beings ‘be seen’ in their discovered-ness. The being-true (truth) of the statement must be understood asdiscovering... Being-true as discovering is ontologically possible only onthe basis of Being-in-the-world. This phenomenon is the foundation of theprimordial phenomenon of truth. (BTb, 201)

The most primordial ‘truth’ is the ‘locus’ of assertion; it is the ontological condition for the possibility that assertion can be either true or false.(BTa, 269; BTb, 208)

The existential and ontological foundation ofdiscovering Being-true (truth) is a way of Being of Being-in-the-world (BTb, 203) while Being-true as Being-discovering is theway of thinking through the phenomenon of Being-in-the-world. It appears primordially in the light of concealingwithdrawal (BW, 137-8) which is letting Being-as-a-whole bedisclosed itself and at the same time concealed. Bycontrast, the phenomenon of truth in the sense of being-discovered belongs to unconcealment. (BTb, 204) Therefore, thetruth of Being as ontological truth is simultaneouslyrevealed through discovering itself and appearing itself onthe basis of beings in the light of concealing withdrawal,and beings are discovered and at the same time distorted.With regard to the essence of truth, O. Poggeler notices: About the subject of truth we must distinguish the characteristic ‘revealed’of Being (ontological truth) from the revelation of being (ontic truth).Ontolo- gical truth and ontic truth necessarily stand together on the basic of theirrela- tions to the difference between Being and being – ontological difference.(4)

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Thus, on one side, the ontological truth (to bediscovering, discovery) as revelation of Being is Being-trueand corresponds to Thatness (way of Being as such)belonging to categorical ontological sense ‘Existential’ suchas Being in general.

The ‘that-it-is’ which is disclosed in Dasein’s state of mind mustrather be conceived as an existential attribute of the entity which has Being-in-the-world as its way of Being. (BTa, 174)

On the other side, the ontic truth (to be discovered,discoveredness) as revelation of being is the truth of beingand corresponds to Whatness (existence as concrete entity) belonging to categorical ontic sense ‘Existentiell’ such asbeings.

Dasein always understands itself in terms of its existence, interms of its possibilities to be or not to be itself... Existence is decided only by eachDasein itself in the manner of seizing upon or neglecting such possibilities. Wecome to terms with the question of existence always only through existenceitself. We shall call this kind of understanding of itself existentiellunderstanding. (BTb, 10)

In Sartrian language we can say the ontological truthand its ontological constitution as revelation of Beingprecedes every ontical truth as apophantic manifest ofbecoming beings. These above concepts can be resumed asfollows:

* Ontical truth => categorical ontic sense:Existentiell being (particular)

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relating to concrete entities(Creature-discovered, Whatness, Essence)* Ontological truth => categorical ontological sense:Existential Being (general) relating to way of Being of those entities (Creator-discovering, Thatness, Existence)

In brief, Ontic => Existentiell => Whatness =>Particular (being) => Essence Ontologic => Existential => Thatness =>General (Being) => Existence

The theoretical understanding of ontological structure ofexistence is necessary for the existential analysis of Da-sein, which is the primordial task in the question of Being-truth.

The question of structure aims at the analysis of what constitutesexistence. We shall call the coherence of these structures existentiality. Its analysisdoes not have the character of an existentiell understanding but rather anexistenti- al one. The task of an existential analysis of Dasein is prescribed withregard to its possibility and necessity in the ontic constitution of Dasein. (BTb,11)

On the subject of truth Charles B. Guignon, in ACommentary on Heidegger’s Being and Time, explains that thepossibility and the structure of Being-truth – throughHeidegger’s works – are expounded in terms of the authentictruth of historical existence that “[transmits] the ‘force’ of the pastinto the future by fully appropriating it for the present.” (5) So the goalof historical study is to reveal the needs, will,motivations of individual and social lives of humans fortheir survival through history with their culture and sense ofvalues in spiritual life.

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Authentic truth here seems to be a matter not what one knows,but instead of how one lives. (6). . . At the deepest level, truth is the emergenceof a clearing or opening that releases beings from hiddenness. (7)

This conception of truth based on our deepened lives isimplicit in Heidegger’s interpretation of truth as ‘aletheia’,as unconcealment, unhiddenness that freely lets beings bebeings they are. Freedom now reveals itself as letting beingsbe. (BW, 125) In other words, “the essence of truth reveals itself asfreedom.” (BW, 128) So the freedom is considered as theliberation for what is manifest in the opening as a letting-be of Being, as phusis, the emerging-abiding sway, which refers towhat arises from itself, what unfolds, what comes-into-appearance as originary event for the first time and enduresin appearance (8) on the illuminating horizon of Being-true.For Heidegger, freedom is the inner foundation of truth,which is understood as a foundation (act) without foundation(ground) — foundation without bottom as an abyss, a deepbottomless hole:

Since freedom was grasped as the abysmal ground, freedom’sletting-oneself- into the truth as unconcealment must rediscover the abyss in truth, thestaying away of the ground in grounding. (9)

The absence of foundation reveals itself in the essenceof truth as the non-essentiality of the untruth. Thus thenon-essence of truth is pre-essential essence. (BW, 130) Itremains in its own way essential to the essence as amystery.

By disavowing itself in and for forgottenness, the mystery leaveshistorical man in the sphere of what is readily available to him, leaves him to his ownresources.

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Thus left, humanity replenishes its ‘world’ on the basis of the latest needsand aims, and fills out that world by means of proposing and planning. (BW,132)

Because the non-essence remains in its own mystical wayessential to the essence, the discussion of the non-essenceof truth is the decisive step toward an adequate posing tothe question, which is concerning the essence of truth. Fromcalculations and pre-occupations for everyday needs andaims, man appears to be incalculable and incompre-hensible.As insistent man clings to what is surely available, and asek-sistent man turns away from the mystery. However, theybelong together and are the same. (BW, 132-3)

In taking its standards, humanity is turned away from themystery... Man’s flight from the mystery toward what is readily available, onward from onecurrent thing to the next, passing the mystery by -- this is erring. (BW, 133)

If the essence of truth reveals itself as theliberation for the opening of Being, hence how does thisopening realize itself in the mystical erring to represent aBeing as such?In On the Essence of Truth, Heidegger interprets that theopenedness as freedom for what is disclosed in an opening.Consequently, this phenomenon reveals itself that theessence of truth is freedom erring between Being and non-Being on the mystic path of twofold in the perplexingcomportment of errancy:

Errancy is the free space for that turning in which insistent ek-sistence adroitly forgets and mistakes itself constantly anew. The concealing ofthe

concealed Being-as-a-whole holds sway in that disclosure of specificbeings, which, as forgottenness of concealment, become errancy. Errancy opens itself up as the open region for every opposite to essential

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truth. Errancy is the open sit for and ground of error. Error is not merely an isolated mistake, but the realm (the domain) of the history of those entanglements in which all kinds of erring get interwoven. (BW, 133)

Accordingly, freedom itself, as in-sistent ek-sistence,originates from the primordial essence of truth, the rule ofthe mystery in errancy (BW, 134). In the thinking of Being,the errancy -- in which any period of historical human mustprocess for its course to be errant -- is essentially connected withthe liberation that grounds history as much as authentic history. (BW, 135)Because the full essence of truth includes its non-essence,the disclosure of beings as such is intrinsically theconcealing of Being-as-a-whole. Hence Errancy simultaneouslyholds sway as con-cealing and un-concealing, and Being ‘is‘ as “it holdssway as enowning.” (CP, 183) Only when Being holds itself back as self-sheltering can beingsappear and seemingly dominate everything and present the sole barrier against the nothing. And nevertheless, all of this is grounded in the truth of Being... However, enowning can not be re-presented as an ‘event’ and a ‘novelty.’ Its truth, i. e., the truth itself, holds sway only as sheltered in art,thinking, poetizing, deed. (CP, 180)

The essence of truth depends on the human being’s pointof view of value. The value means what is envisaged astruth possibility, and truth is the center of perspectivefor a deep view on authentic entity that is Being ratheranything. In addition, truth cannot be separated of humanlife’s errancy in the world. From this we conclude only onething that “truth is not the highest value:” instead of saying “it isthus and thus”, we should say “ it shall become thus and thus”(NIII, 64). However, the truth of Being -- in which its essentialswaying is sheltered -- is enowning that determines man as owned byBeing. (CP, 185) In short, through enowning, the Being ofbeings becomes our own as the abground of our selfhood. Inother words,

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Being needs man in order to hold sway; and man belongs to be Being sothat he can accomplish his utmost destiny as Da-sein. (CP, 177) The sway was seen [by the Greeks] as consisting of beings withdeterminate characteristics that come to be manifest as phusis – the name for theemerging- abiding sway. (BQP, 169)

Heidegger raised the question of truth (secondbeginning in early 1930’s) in a new original way in order toexperience the essence of the essential swaying of truth orself-unconcealment. His idea is based on our need arisingfrom the abandonment of beings by Being because in our agetechnical thinking governs our knowledge. As a result,everything becomes calculable and obviously understandablewithout any impenetrable depths. This transparency thatemerges from a luminosity on the verge of blindness makesbeings ‘strut’ as beings and then ‘abandoned’ by Being.(BQP, 169) So,

The truth itself – its essentialization – is the first and highesttruth, in which alone all further truths can find their ground. Thus when we raise the question of truth,... we are compelled by the most hidden andconsequently the deepest need of the age, and by that alone. (BQP, 170)

For Heidegger, we can attain to the authentic andfulfilled essentialization of truth only by leaping ahead into a mystical errancy although Beingdwells in a luminosity, in a light and is always before us,ready to provide us with free access and welcome entrance.Being is not merely hidden; it also conceals itself. So,the openness of beings is not simply bounded and delimitedby something hidden but by something self-concealing inphainesthai (self-manifesting) as phusis which arises into the light.(11) It requires an essential insight: the clearing inwhich beings are. Because beings stand in the clearing, Being reveals

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itself in a particular way: the essential sway determined as the clearing forself-sheltering-concealing. (BQP, 179) Especially, “when truth issheltered in beings, it is preserved and safeguarded in away that involves both concealment and unconcealment.” (12)

Its self-concealment is therefore one primordially proper to it (Being.) Itshows itself and withdraws at the same time. This vacillating self-refusal is what properly highted up in the clearing. (BQP, 178) This openness of beings has now shown itself to be the clearing for thevacilla- ting self-concealment which constantly points into the clearing.Accordingly, truth is not simply the unconcealedness of beings – aletheia – but, more originally understood, is the clearing for the vacillating self-concealment. (BQP, 178-9)

If the clearing is the clearing for the self-concealing, then it is not what we ourselves think orrepresent. It opens for us a relation to beings and toourselves and thus is considered as the supporting ground ofour historicity that illuminates our destiny in our projecting-thrownnessinto the future.

The clearing for the self-concealing – truth – is the supportingground of humanity, and humanity comes to pass only by grounding and beingexposed to the supporting ground as such. While man stands as a being in the openness of beings, he must also at the same time stand in a relation towhat is self-concealing. The ground of humanity must therefore be grounded through humanity as ground. (BQP, 179)

Therefore, the question of truth and itsessentialization as the innermost need of our history areoriginally historical question, the question that foundshistory (BQP, 172) -- providing that “truth as clearing for theself-concealing is the supporting ground of humanity.” (BQP, 179)

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Because the meaning of Being is determined as truth ofBeing, Heidegger wants to see truth as the highestrevelation of Being itself and hence the ground forspiritual life. Accordingly, “historicity and history are to beexperienced as belonging to this truth. (CP, 346) In addition,because Being reveals itself as an imperative direction tothe illuminating horizon of our future, he claims “what iscrucial is that the most meaningful ekstasis [of temporality] for history is thefuture.” (13) In other words,

The future has priority in the ekstatic unity of primordial andauthentic temporality. (BTb, 302)

Besides, in the same meaning with “The truth of Being is theBeing of the truth,” (CP, 66) the determination of the ‘essence oftruth’ as well as the ‘truth of essence’ is necessary for thetransformation of man. It turns him away from his ‘homeless’(without ground) into the ground of his essence, helping himto become the preserver, the ‘shepherd’ of the truth ofBeing as “historical man, which means the one who creates history, issustained by history, and is beset by history.” (BQP, 181)

However, although man is the creature of the truth ofBeing, he is neither ‘subject’ nor ‘object’ of history.Rather he is “the one blown upon by History (enowning) and pulled belonginto Being,” (CP, 346) and his existence is grounded on theunity of temporality. “Temporality temporalized itself as a future thatmakes present in the process of having-been” (BTb,321), so “the presentarises from its authentic future and having-been.” (BTb, 319) We cansay, “the past happens out of its future” (14) as somehow Laotsestates about the ‘principle of reversion’ as the operation ofDao. Thus History has its essential weight neither in past nor in the todayand in ‘connection’ with what is past, but in the authentic occurrence of existence that arises from the future. (BTb, 253)

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To sum up, because “[humans] as teleological appropriate thepossibilities of the past in projecting them toward future goals,” (mybrackets) (15) and in terms of the future-directed happeningto empower the present by “caring forward the flow of the past into thedestiny of a community,” (16) the future could be considered as the originof history in a new perspective on a new horizon.

History as happening is determined from the future, takes overwhat has been, and acts and endures its way through the present. (IM, 36)

The historical is neither the past, nor the present.“History has its roots essentially in the future” (BTa, 438) because wehave to be concerned with the necessary goals, the possiblestandard, with all that is commanded to our will,expectation, and care in terms of common ideals, goals,norms, values, and interests.

Man has history because he alone can be historical, i. e., can stand anddoes stand in that of an objects of goals, standards, drives, and powers... Only man is historical – as that being which, exposed to beings as a whole,sets himself free in the midst of necessity. (BQP, 34) History is the [historical] destiny in which Being gives itself toman as the disclosure, as the truth or how of being. () (17) Heidegger insists a futural horizon of world-view isnot a negation of the past; quite the reverse, it signifiesprecisely a positive appropriation of the having beenbecause “construction in [history] is necessarily destruction, that is to say, ade-construction of traditional concept carried out in a historical recursion to thetradition” (my brackets). (BPP, 29) As de-construction,history has been evolving through constantly greatbeginnings such as upheavals or revolutions for forward-reaching goals articulated by the logos of historical needs and culture as history-disclosingessence.

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To be authentic historical is to transmit the ‘force’ of the pastinto the future by appropriating it for the present. Authentic here seems to be amatter not of what one knows, but instead one lives. (18)

Then, Being essentially unfolds as appropriation andsheltering in our search for lived experiences in the world:it is swaying as enowning, that is, “the sure light of the essentialswaying (my emphasis) of Being in historical man’s deepest distress,” (CP,22) which unites thinking and Being for an ongoing future-directed happening. “Essential swaying means the manner inwhich Being itself is, namely Being.” (CP, 341) Accordingly,

History is not meant as one domain of beings among others, butsolely with a view to the essential swaying of Being-itself. (CP, 23)

Therefore, history cannot be explained as series offact but the background of significance which historizes as‘world’. And the task of the historian is not to selectdata and give narrative form to the past for the needs andconcerns of the present as an objective picture of history.“[It] is not to exhibit merely something present-at-hand orto provide ‘historically-correct’ interpretation” but rather“by means of dialogue thinking (my emphasis) itself to find way towarditself,” (19) allowing to point to an event for a permanentbeginning because

Being as enowning is history. It is from this perspective what is ownmostto history must be determined independently of the representation ofbecoming and development, independently of the historical [as discipline]observation and explanation. (CP, 348) History [as a discipline] therefore never attains to history. (CP, 337)The

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way toward what is ownmost to history – grasped according to the essential swaying of Being itself – is prepared ‘ fundamental-ontologically’ historicity on temporality. (CP, 24)

From Heidegger, all entities created, shaped,cultivated by historical man are historical entities in thebroader sense of world-historical, which is all his culture andworks -- what Kuhn calls “a ’disciplinary matrix,’ the entire constellation ofbeliefs, values, techniques and so on shared by the members of a givencommunity.” (20) The movement as epochal processes of theopening of the world-history happens in the fundamentalsocial mood that determines for historical man the place andtime which are open to his mission or requiredresponsibility toward the historical humanity in his everyparticular epoch, that is, “the historical context in which we findourselves.” (21) So, culture is just the manifest, the disclosedness of Being-one’s-self of historical humanity. In other words, the history ofhumanity with its culture and works is obviously the history of its Being’sepochal disclosure through its temporalization in the world, and eachhistorical period is unique and can be evaluated only interms of the values immanent in that period. Consequently,

Once works of culture, even the most primitive tool, have comeinto the world, they are still capable of being when no historical human being anylonger exists. (BPP, 169)

Heidegger denied all historicist claim that man iscategorically determined by his historic circumstances, byan objective world and cannot escape them, that is, man isonly a ‘child of his time’. (22) This conception of historicismelaborated by Friedrich Hegel was later considered by KarlMarx as fundamental thought for his communist ideology. Infact, it is a misleading political idea based only onclasses’ struggles as crucial dynamic forces of evolutionwith a narrow and distorted view of human nature embedded inits historicity, which is essentially determined by its

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destiny and cultural heritage instead of ‘dialectical’disguised proletarians’ class. Especially, man’s life has groundon temporality that encompasses both past and future to make upthe present. Therefore, historical man is not only the‘child of his time’ but also the ‘child beyond his time’. (23) Historicity is the authentic repetition of possibilities, not amere enslavement of what has gone before, but as a sharing in the decisiveness and guiltthat made the situation of the past significant... Without a heritage, thepossibilities that would be grasped would not be one’s own. (24)

Besides, in Karl Marx’s romantic ‘organic society,’ “itappears as a kind of relic of natural law that limits the validity of his socio-economic theory of the class struggle,” (25) which is considered asthe kernel of his historical materialism. Dazzled by hisutopian doctrine, he cannot understand that life is nevermeasured by any standard of idea of science and true history transcends allperspectives and ideologies. Life identified as intentionality andcommunication encompasses all human experiences,potentialities, and possibilities, and history is trulytranscendent because it belongs to the disclosure ofstructuro-existential cohesion of the unconsciously swayingof Being-in-the-world. As the transcendence of Being-in-the-world, historical humanity is grounded in its specificwholeness on the original ekstatic-horizonal constitution oftemporality, which is the condition of the possibility forthe understanding of historical humanity. (BBP, 302)Therefore, we must account for the priority of specifichuman nature in its existence as Being-in-the-world such asautopoesis, autoregulation, autoprogramming with its greatand marvelous traditional heritage of humanity sinceprimitive civilization cultimating in the collectiveunconsciousness of the primeval age of myth culture.Obviously, we all recognize:

Productive strategies, social institutions, and virtually every interaction

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with the environment have been conditioned by the existence of that very uniquely human phenomenon – culture. (26)

On the other side, Dilthey reacted against positivistideals of sciences and scientific knowledge. He rejected all applying the method of naturalscience to the human science as Marx has done in hisHistorical Materialism. He attempted to explicate the humanscience in terms of life. According to him, life revealsitself as a depth that is inaccessible to observation,reflection, and theory (27). It is the ultimate nexus ofreality. The agglomeration of life experiencescharacterizes the historical humanity within a certainhistorical horizon (28) with certain historical archetypesthat represent a real challenge of all forms of historicism.Heidegger denies all historicism because it requireshistorical laws, which should determine the laws ofdevelopment and the direction of political and social life.According to Gadamer,

Dilthey, the interpreter of this historical worldview, was driven to thisconclusion to the extent that hermeneutics was his model. The result wasthat history was ultimately reduced to intellectual history... [So]everything in history is intelligible, for everything is text. Thus Diltheyultimately conceives inquiring into the historical past as deciphering andnot as historical experience (29).

In addition, for Heidegger, Dilthey’s concern is the historyof the spirit with a relativistic philosophy of life;however,

For a superficial consideration, this sketch is ‘correct.’ But itmisses the ‘substance.’ It covers over more than it reveals (BTb, 363).

The determination of the essence of truth isnecessarily articulated with the transformation of man,which is available for the dislocation of humanity out ofits previous ‘homelessness’ into the ground of its essence

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(BQP,181). As essentialization of truth, man by hisrelationship to Being with his unlimited creative power canfollow Being wherever it leads in the world and whenever itopens the way into historical humanity (30). Strictlyspeaking, the essentialization of truth is accompanied bythe essentialization of man, and both are the same (BQP,181). Being, in this sense as building historical man,“reveals itself in and as a goal that directs man to a new future and opensup for him a past to correspond to this future” (31). Nevertheless,

History, as Heidegger understands it, does not move forwardgradually and regularly but spasmodically and unpredictably. Mankind is thus notgently turned toward a new future that is among the possibilities alreadypresent in its tradition but is wrenched out of its historical world by the nothingnessof Being and casts toward a new goal that is utterly alien to this tradition ...It is a submission to this truly revolutionary reconstitution of the world inaccord with the revelation of Being that Heidegger sees as necessary to thesalvation of the earth and man’s humanity. (32)

To be historical man is to have mastered thepossibilities and potentialities embodied in heritage oftraditional culture and to have taken some stand on thesepossibilities as well as to struggle for the realization ofhis own ideal as an actualized historical archetype.Accordingly, an authentically historical man of our age has tomanage his way of life and his spiritual-ideationalcharacter representing the historical characteristic of hiscommunity as the transition from the structure of spiritualcoherence in traditional collective unconsciousness tohistorical coherence in futural metaconsciousness or nano-technological understanding in a globalizing world with itsemerging metacultural cyberspace. That historical man

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understands himself and especially his relation to world-historical -- as selfhood of humanity -- as quitedifferently from public concern. He sees himself as indebted to thetraditional heritage and entangled in the destiny of his people as well as interms of his relation to Being. He feels his mission in life is tocarry forward the flow of the past by projecting himself ahead into thedestiny of his community. (33) But in order to understand andconceptually grasp the meaning of historicity of historical humanitywe must heed some following quotations as Heideggerianencompassing considerations:

1/ Being as enowning is history . It is from this perspective thatwhat is ownmost

to history must be determined independently of the representation ofbecoming and development, independently of the historical [as discipline]observation and explanation. (CP, 348) Being gathering fittingness,as phusis, thus “becomes the necessity of the essence of historicalhumanity.” (34)

2/ History is the source of all our possibilities . (35) The future is theorigin of history. (BQP, 38) Through human being, Being confirmsitself in works as history. (36) The selfhood of humanity (as world-historical) has to transform the Being that opens itself to it into history,and thus bring itself to a stand. (37)

3/ Life is essentially goal-directed and purposive ; to be human isto be projected toward some final definitive configuration of meaningfor one’s life. (38).

4/ Man is just crucially depended upon Being as fate and destiny , he isnot subject

to historical necessity, and there is no historical limit upon humanpossibilities (39). History is not the exclusive right of man but ratherthe essential sway of Being itself. (CP, 337)

5/ The self is a ‘crossing point’ of cultural systems unfolding through history.

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(40) It has the character of a mid-point that is open and thussheltering, between the arrival and flight of gods and man. (CP, 23)

. 6/ The question of the essentialization of truth (Being-true) isthe question that grounds history originally (BQP, 172) -- because the truth ofBeing, which is to be opened up, will bring nothing other than the more originary essentialswaying of Being itself. (CP, 334)

And in the form of theses, we can say: if “the waytoward what is ownmost to history is prepared ‘fundamental-ontologically’ bymeans of grounding historicity on temporality.” (CP, 24) and if theHeidegger’s orientation of scope that “the essentialization of truthis the essentialization of historical man” is correct, then ‘the path ofthinking’ is just ‘the path into historical humanity’, and man [on his path ofthinking] is primordially itself the founder of his History.Moreover, because “we must interpret the actual course and the socialforces of the present from the point of view of the realization of that meaning,”(41) Heidegger suggests the following idea for thehistorical study:

Over all it is a question of rethinking Being-historically the wholeof human being. (42)

On the other hand, although history is always alreadyits not-yet as long as it is, although our salvation dependson the sheltering-abiding-sway (enowning) of illuminatinghuman Being in the horizon of a mystical emptiness of thefuture and “it is impossible to foresee what is ahead,” (43) we canbelieve with the eminent historian A. Toynbee:

Our future largely depends upon ourselves, we are not just atthe mercy of our inexorable fate. (43)

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Notes A

1. Arthur Fine, in The Cambridge Dictionary of Philosophy, [CDP],General Editor 2nd edition, 1999 p. 256. 2. Thomas J. McFarlane (ed.), Einstein and Buddha [EB], 2002,p. 7. 3. Albert Einstein, Essays in Humanism, [EH], 1954,Philosophy Library, New York, p. 28-9.4. EH, 43.5. Dennis Genpo Merzel, The Path of the Human Being [PHB], 2003,SAMBALA, Boston & London, 50.6. PHB., 151.7. PHB, 161.8. Merzel, PHB, 160.9. Einstein, EH. 108-9. 10. McFarlane, EB, p.2411. EH, 4-5 12. WISI, 25 13.WISI, 28 14. WISI, 115. WISI, 2 16. WISI, 2 17.WISI, 8-9 18. WISI, 2-319. WISI, 7-8 20. EH, 25. 21. WISI, 5. 22. OLY, 23.23. EH, 24-5. 24. EH, 25.25. EH, 27. 26. EH, 25.27. EH, 27-8.28.? A. Einstein, Ideas and Opinions, 1982, Crown Publishers,Inc., New York, 87.29.? A. Einstein, The World as I See It, (about 1979), trans. byA. Harris, A Philosophical Library Book.30. WISI, 8-9.31. WISI, 9.

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32. WISI,9-10.33. OLY, 11.34. EH, 24.35. ?36. Futuring, 60.37. EB, 62.38. HEM, 154.39. IO, 292.40. RCW, 102. 41. SBAL, xvi.42. Ibid., xvii.43. TP, 242.44. LD, 981.45. Ibid., 896.46. ? 47. IO, 46. 48.Ibid., 47. 49. Ibid., 46. 50. Ibid., 43.51. Ibid., 42.Notes B1. Indian Philosophy (A Sourcebook,) 1975,ed. by S.Radhakrishnan & A. Moore, Princeton University Press, p.610-1.2. A Companion to The Philosophers (CPs), 2001, Ed. by Robert L.Arrington, BlackWell, 606-7.3. IP, 610..4. CPs, 606-7.5. CPs, 607.6. S. Radakrishnan, Religion in a Changing World (RCW,) 1967,Humanities Press New York, 8-9.7. Radakrishnan, An Idealist View of Life (IVL,) 1964, Barnes &Noble Inc New York., 248-9.8. IVL, 251.9. IVL, 248-9.10. IVL, 197.

11. Radakrishnan, RCW, 106.68

12. RCW, 104-5.13. RCW, 180-1.14. FIC, 139.15. FIC, 143.16. FIC, 184-5.17. FIC, 188.18. FIC, 138. 19. FIC, 138.20. IVL, 138-41.21. IVL, 144-5.22. IVL, 152-423. IVL, 149-5024. RCV, I5-6.25. IVL, 98. 26. IVL, 104.27. IVL, 110.28. IVL, 10.29. IVL, 181.30. IVL., 16.31. PG, 36.

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APPENDIX CONTRIBUTIONS ToRadhakrishnan’s Vedanta Philosophy [ Selected Quotations ]

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I . Vivekananda’s Contributions: “ Living at The Source ”

Through Vivekananda we will discover the ideal of a Universal Religion and its relationship tothe various religion. He describes the lives of the great Prophets of the world including Christ,Buddha and Mohammed. He discusses their messages and reveals a remarkable similarity in theaims of all REGIONS. [As meta-religious philosopher,] Vivekananda stresses the facteveryone has to discover religion for himself and illuminates the path to true self-realization. (WRI, cf., from front flag) (1)

Vivekananda was not only a great thinker but also a great Indian, a patriot and an inspirerof his countryman down to the present generation. (WRI, xxi) (2) He had come toAmerica to speak for his native land. He wanted to tell Americans about India ‘s poverty and appealfor their help. But he also had a message to the West. He asked his hearers to forsake theirmaterialism and learn from the ancient spirituality of the Hindus. (WRI, xi) (3) Herecognized great virtues in the West which he found lacking among Indians; and he had notcome to America in spirit of negative criticism. It is significant that when, during the earliest daysof his visit, he was taken to see a prison near Boston, his reaction was as follows:

How benevolently the inmates are treated, how they are reformed and sent back asuseful members of society — how grand, how beautiful, you must see to believe ! And oh,how my heart ached to think of what we think of the poor, the low, in India. They haveno chance, no escape, no way to climb up. They sink lower and lower every day.(Ibid., xi) (4)

1. Religion of Man-making a) God and The Very Soul in Man Vivekananda wanted every human being to “Stand on the self,” “Stand on therock.” He said:

“You are indestructible. You are the Self, the God of the Universe. (LS, xxiii) (5)All power is within you; you can do anything and everything. Believe in that, do notbelieve you are weak; do not believe that you are half-crazy lunatics. All power is there.Stand up and express the divinity within you. (LS, xxii)” (6)

He spoke of seeking God within our heart, of perceiving God as external universe. . . . InVivekananda’s own experience, it was this sovereign unity of God, man, and universe thateclipsed all facts bearing upon the conduct of life, the knowledge of God, and the mastery ofoneself. . . . Knowledge of this unity yanks out of fear by the roots. (Ibid., xxiii) (7) Hewrites :

“But as a man sees his on face in a mirror, perfect, distinct, and clear, so isthe

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Truth shining in the soul of man. The highest heaven, therefore, is in ourown souls. The greatest temple of worship is the human soul.” (Ibid., 3)(8)

The whole universe is one. There is only one Self in the universe, only One Existence.Everything in the universe is that One, appearing in various forms. Therefore in the Advaita philosophy, the whole universe is all one in the Self which is called Brahman. That Self when itappears behind the universe is called God. The same Self when it appears behind this littleuniverse, the body, is the soul. This very soul, therefore, is the Self in man. (LS, 3) (9)

b) Realizing of God in the Soul THINK OF THE WARS ELIMINATED WITH ONE RELIGION ONLY SO WHY IS THIS SO HARD FOUGHT ANDRESISTED? The end of all religions is the realizing of God in the soul. That is the universal religion.Through the vistas of the past the voice of the centuries is coming down to us: the voice of thesages of the Himalayas and the recluses of the forest; the voice that come to the Semitic races;the voice that spoke through Buddha and other spiritual giants. This voice is like the little rivuletsthat come from the mountains. Now they disappear. And now they appear again in strongerflow till they finally they unite in one mighty majestic flood. The messages that are coming downto us from the prophets of all sects and nations are joining their forces and speaking to us withthe trumpet voice of the past. (WRI ,3) (10)

Now an ideal presents itself to my mind. It may be only the dream. I do not know whether itwill ever be realized in the world; but sometimes it is better to dream a dream than die on hardfacts. Great truths, even in a dream, are good, better than bad facts. So let us dream a dream.We stand in the present, but open ourselves to the infinite future. We take in all that hasbeen in the past, enjoy the light of the present, and open every window of the heart for all thatwill come in the future. Salutation to all the prophets of the past, to all the great ones of thepresent, and to all that are to come in the future !

I accept all religions that were in the past and worship with them all. I worship God withevery one of them, in whatever form they worship him. I shall go to the mosque of theMohammedan; I shall enter the Christian’s church and kneel before the crucifix; I shall enterthe Buddhist temple, where I shall take refuge in Buddha and in his law. I shall go into theforest and sit down in meditation with the Hindu who is trying to see the Light whichenlightens the heart of everyone (WRI, 16-7) (11.)

The idea that I want to [suggest] is that religion does not consist in doctrines or dogmas. Thepower of attaining it is within ourselves. We live and move with God. The end of all religions isthe realizing of God in the soul. That is the one universal religion. While we recognize aGod, it is really only the Self — the Atman — that we have separatedfrom ourselves and worship as outside of us; but all the time it is ourown true Self, the one and only God (LS, 6) (12.) SUCH A PROFOUNDSTATEMENT

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c) The Luminous Idea: God Himself is your image The one great idea that to me seems to be clear, and comes out through masses ofsuperstition in every country and in every religion, is the one luminous idea that man is divine , thatdivinity is our nature.

When you look at that unchanging Existence from the outside, you call it God; and when youlook at it from the inside, you call it yourself. It is but one. There is no God separate from you.,no God higher than you, the real “you.” All the gods are little beings to you, all the ideas of Godand Father in heaven are but your own reflections. God Himself is your image (LS, 26)(13.)

The yogis [as Guru] say that man can go beyond his direct sense-perception, and beyond hisreason also. Man has in him the faculty, the power, of transcending his intellect even, a powerwhich is in every being, every creature. By the practice of yoga that power is aroused, and thenman transcends the ordinary limits of reason, and directly perceives things which are beyond allreason (Ibid., 27) (14.)The guru must tech me and lead me into light, make me a link in that chain of which hehimself is a link. The man in the street cannot claim to be a guru. The guru must be a man whohas known, has actually realized the divine truth, has perceived himself as the spirit. A meretalker cannot be the guru (Ibid., 34) (15.)

Each man is perfect by his nature; prophets have manifested this perfection, but it ispotential in us. In practical daily life we are hurt by small things; we are enslaved by littlebeings. Misery comes because we think we are finite — we are little beings (LS,52) (16). . . .We are in reality that Infinite Being, and our personalities represent many channels through which thisInfinite Reality is manifesting Itself. . . . Infinite power and existence and blessedness andwisdom, cannot, but grow into the Infinite. Infinite power and existence and blessedness areours, and we have only to manifest them. What we want is to see the man who is harmoniously developed. . . . We want the man whoseheart feels intensely the miseries and sorrows of the world; the man who not only can feel butcan find the meaning of things, who delves deeply into the heart of nature and understanding;the man who will not even stop there, who wants to work. . . . Such a combination of head, heart,and hand is what we want. . . . Why not the giant who is equally active, equally knowing, andequally loving ? Is it impossible ? Certainly not. This is the man of the future, of whom there arefew at present (LS, 53) (17.) In conclusion, according to J. Nehru:

“Vivekananda spoke of many things, but the one constant refrain of his speech anwriting was abhay — be fearless, be strong. For him man was no miserable sinner but a part ofdivinity: why should be afraid anything ?” (on back flag of WRI) (18.)

Aurobindo expresses high praise for the puissance of a leonine dignityas follows:

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“Vivekananda was a soul of puissance if ever there as one, a veritable lion among men. . .. We perceive his influence still gigantically we know not well how, we know not wellwhere, in something that is not yet formed, something leonine, grand, intuitive,upheaving, that has entered the soul of India” (Ibid.) (19..)

And in the West, Romain Rolland (Nobel Laureate) expresses his strongfeeling in a Vivekananda’ speak :

“ I cannot touch these sayings of his without receiving a thrill my body like an electricshock” (on the front flag of WRI) (20.)

II. Sri Aurobindo: Life & Spirituality

Sri Aurobindo (1872-1950) is the foremost of Indian thinkers, who hasrealized the most complete synthesis between the genius of the West andof the East (R. Rolland, Nobel Laureate) (on back cover of LD) (21.) InAurobindo, the two currents of intellectualism and spiritualismintermingled. All his philosophical writings were governed by hisspiritual outlook. According T. K. Chakrabarti, “The guiding principle of SriAurobindo’s philosophy is to avoid two extremes: materialism ignorant spirit, which wasprevalent in the West; and spiritualism neglecting matter, which was dominant in the East. Truephilosophy must arise out of a harmony or synthesis between the two” (LW., 621-2) (22.)In other words, Aurobindo on this view maintains that absolute realitytranscends all conceptual constructions as conventional truth; it isunconditional, that is, non-dual and contentless, which are the essentialideas of Nagarjuna’s philosophy.

a) Contentless because no entity can be characterized in itself ashaving an essential

entity; “Ascribing existence to thing is only a matter of pragmatic usefulness, not oneof attributing ontologicat reality to it,” such putative entity is contentless,that is, in Nagarjuna’s words “emptiness” [void.]

b) Non-dual because, according to Nagarjuna, “It does not make sense toargue whether . things exist or not.” Consequently, there is no absolute reality,there is no absolute truth. All reality is only constructions of mind which focuse onperception concerning the phenomenal realm of the world; this is called conventional orrelative reality as relative truth (CPs, 600) (23).

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truth. However, according to KANT, there is no relative orphenomenal world without noumenal world as absolute reality whichtranscends all perceptual-conceptual reality; that realitytranscends both

However, according to Kant, there is no relative reality as phenomenalreality without noumenal reality or absolute reality that transcends bothrefutation and non-refutation affirmation and negation, refutation and non-refutation as Nagarjuna regards as noneother than the “Middle Way ” or Non-dualism. Hence, “Reality can only be capturedby rising to a higher level” in transcendental meditation, i.e., the level of [Prajna](CPs, 600-1) (24.) STARTING WITH THIS PARAGRAPH, YOU MIGHT WANT TOSIMPLIFY. I GOT LOST.

In regard to the spirit as the truth of reality, he points out asfollows:Indian culture recognizes the spirit as the truth of our being and our life as a ground andevolution of the spirit. It sees the Eternal, the Infinite, the Supreme, the All; it sees this as thesecret highest Self of all, this is what it calls God, the Permanent, the Real , and it sees manas a soul and power of this being of God in Nature. The progressive growth of the finiteconsciousness of man towards this Self, towards God, towards the universal into spiritualconsciousness, into illumined divine nature, this is the significance of life and the aim of humanexistence. . . . [T]his spiritual vision of Self, God, Spirit, this nearness to a cosmicconsciousness, a cosmic sense and feeling, a cosmic idea . . . . , this drive towards thetranscendental, eternal and infinite, the engrossing motive of philosophy, the sustaining force ofreligion, the fundamental idea of civilization and culture. (FIC, 179-80) (.). . . . Human lifemust be induced to flower, naturally in a way, but at the same time with a wise nurturing andcultivation into its own profounder spiritual significance (FIC, 182) (26.)

Man himself was not a mere reasoning animal, but a soul in constant with God and withthe divine cosmic Powers. The soul’s continued existence was a cyclic or upward progress frombirth to birth; human life was the summit of evolution which terminated in the conscious Spirit, every stage of that life a step in a pilgrimage . . . . The highest spiritual meaning of life wasset on the summits of each evolving power of the human nature. The intelligence was called to a supreme knowledge, the dynamic active and creative powers pointed to openness an unity withan infinite and universal Will, the heart and sense put in contact with the divine love and joy andbeauty (Ibid.,184-5) (27.)

All the highest eternal verities are truth of the spirit. The supreme truths are neither the rigidconclusions of logical reasoning nor the affirmations of creedal statement, but fruits of thesoul’s inner experience. Intellectual truth is only one of the doors to the outer precincts ofthe temple. And since intellectual truth turned towards the Infinite must be in its very naturemany-sided and not narrow one, the most varying intellectual beliefs can be equally true becausethe mirror different facets of the Infinite (Ibid., 142 ) (28..) Indian religion placed fournecessities before human life:

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a) First, it imposed upon the mind a belief in a highest consciousness or state ofexistence universal or transcendent of the universe. b) Next, it laid upon the individual life the need of self-preparation by development andexperience till man is ready for an effort to grow consciously into the truth of this greaterexistence. c) Thirdly, it provided it with a well-founded, well-explored, and always enlarging wayof knowledge and of spiritual or religious discipline. d) Lastly, a framework of personal or social discipline and conduct, of mental andmoral and vital development by which they could move each in his own limits in such a way as tobecome eventually ready for the greater existence (Ibid., 142-3) (29.)

In CONCLUSION

Man, the mental being, has an imperfect life because mind is NOT the first and highest power ofconsciousness of the Being; even if mind were perfect, there would be still something yet to berealized, not yet manifested. For what is involved and emergent is not a Mind, but a Spirit. . . .All spiritual life is in its principle a growth into divine living. It is difficult to fix the frontier wherethe mental cases and the divine life begins, for the two project into each other and there is a longspace of their intermingled existence.. . . . As the mind and life become illumined with the light of the Spirit, they put on or reflect something of the divinity, the secret greaterReality. There can undoubtedly be a spiritual life within, a kingdom of heaven within us which isnot dependent on any outer manifestation or instrumentation or formula of external being. Theinner life has a supreme spiritual importance and the outer has a value only in so far as itis expressive of the inner status (LD, 1056-7) (30.) THIS IS THE MESSAGE OFPROTESTANISM

III. Maharishi’s Contributions: Being & Art ofLiving

Maharishi, founder of the Worldwide Transcendental Meditation Movement, has establishedmeditation centers in all major cities of the world. In 1957 he began to offer to the world thequintessence of the ancient Vedic wisdom of the Himalayas. During ten world tours, he explainedto the people of over 100 nations that Being is a limitless ocean of life while the different aspectof creation are the ripples and waves of this vast ocean of eternal Being. Maharishi‘sTranscendental Meditation enables any individual life-experience to contact this field of PureBeing (SBAL, xi) (31.)

REMARK. On our assessment, his philosophy in the famousmasterpiece Science of Being and Art of Living reveals the reverberations of awakened mind of both greatthinkers in our age: first with Heidegger’s fundamental theory of Being inBeing and Time, and second, with

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Radakrisnan’s art of living outlined in An Idealist View of Life,such as ascribed to “the lives of heroes like Buddha and Christ which are not merely truthful and austere but beautiful beyond all dream” (IVL, 157) (32.)

1. Being and LifeThe field of Being or absolute existence was for many centuries considered in terms of mysticism.The present scientific age hesitates to assign value to anything shrouded in the garb ofmysticism, and that is why to the study of Being, the absolute field of creation, has not been apart of any branch of science until now (SBAL, xlii) (33.)

Being is Life. It is existence. To be is to live, to exist. Being or existence finds expression in thedifferent aspect of living: living, speaking, doing, experiencing, feeling. All aspects of life havetheir basis in Being. Life expresses itself in different modes of living. That which is lived is theexpression of life. Existence, life, or Being is the manifested reality of all that exists, lives or is, Being is the ultimatereality of all that was, is, or will be. It is eternal and unbounded, the basis of all the phenomenalexistence of the cosmic life. It is the source of all time, space, and causation. Experience shows that Being is bliss consciousness, the source of all thinking, of all existingcreation. The conscious mind reaches the state of pure consciousness which is the source of allthinking. Without the knowledge of the foundation of life, life is like a building without afoundation.. All relative life without the conscious basis of Being is like a ship without a rudder,ever at the mercy of the tossing sea. Thus, Being is that which is the basis of life, give it meaning,and makes it fruitful. Being is the living presence of God, the reality of life . It is eternal truth.It is the absolute in eternal freedom (SBAL, 21-2) (34.) And in metaphoricallanguage,

Being is a limitless ocean of life, out the realm of time, space and causation, while the different aspects of creation are the ripples and waves of this vast ocean of eternal Being (Ibid., xi) ?(35.)

2. Being, Prana and Mind

Prana is the expression of manifesting Being. It is the tendency of the manifested to manifest. Itcan be said to be the impulse of abstract of absolute Being. Being is the absolute existence ofunmanifested nature. It tendency to vibrate and manifest is referred to as prana. Being vibratesby virtue of Prana and manifests. Assuming a subjective nature. Being becomes mind; assuminga objective nature, It becomes matter. Remaining innocent, It serves as a link between the subject and the object, creating the subject-object relationship and making possible the start of the multiple creation for the eternal onedivine Being to have Its play in the field of the great variety of life.Thus we find that Prana is the power of Being which is latent in its unmanifested state and comesinto play in the process of manifestation when Being assumes the role of the of the subjective andobjective creation.

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The reality of duality is unity. Even though different in their characteristics, absolute Being andrelative creation together form one reality. The whole process of what we understand as creationand evolution is just the state of Being in the Prana, and the change belongs to the very nature ofBeingness. Creativity lies in the nature of absolute Being, creation of Its play, and evolution is Itsexpansion in Its Beingness. Being remains Being and the creation come s to be. Prana can justbe said to be he nature of Being, the motivating force of creation; it is the basic force of themind (Ibid., 35-6) (36.) Mind is a wave of the Ocean of Being. Unmanifested absolute Being, stimulated by its ownnature, prana, appears as mind, as an ocean stimulated by the wind appears as a wave. Karmaacts as the force of wind to produce a wave of the mind in the ocean of unmanifested Being. Tosum up, it may be said that prana, supplemented by the influence of karma, is the mind(Ibid., 37) (37.)

The human mind naturally tries to understand the ultimate reality and to stand at the shore ofthe limitless ocean of wisdom of the absolute. In it attempt to fathom the unfathomable andunderstand the transcendent it takes the course of understanding the finer fields of creation inthe hope that if and when the finest stratum of creation is understood, it will then be possible tounderstand the real nature of the ultimate supreme (Ibid., 39) (38.)

3. The Art of Living

“Art” implies a graceful and skillful method of accomplishment. The art of living enables a man tolive full value of life, accomplish the maximum in the world, and at the same time, live a life ofeternal freedom inn God consciousness. The art of living is the art of letting the life stream flowin such a manner that every aspect of living is supplemented with intelligence, power, creativity,and the magnificence of the whole life. As the art of making a flower arrangement is to glorifyevery flower by the beauty and glory of every other flower, in the similar way the art living is suchthat every aspect of life is supplemented by the glories of every other aspect. It is in this way thatthe transcendental aspect of life supplements the subjective and objective aspects of existence sothat the entire range of subjectivity and objectivity enjoys the absolute strength, intelligence,bliss, and creativity of eternal Being. When the power of absolute supplements all aspects of subjectivity, the ego is full, the intellect isprofound, sharp, and one-pointed, the mind is concentrated and powerful, thought force is great,and the senses are fully alert. When the ego, intellectual, mind and senses are fullysupplemented by absolute Being, experience is more profound, activity is powerful, and at thesame time, the intellect, ego, mind, and senses are useful in all spheres of life, in all spheres ofaction and experience in the individual life in society and the entire cosmos (Ibid., 77)(39..)

The art of life demand that the mind cultivate within itself the eternal state of absolute Being. Forwithout constant and continuous infusion of the absolute into the very nature of the mind, themind can never be all-comprehensive and powerful. Thus, the art of living demands that, forlife to be lived in all its values, the subjective aspect of life be infused with the power ofBeing. Then only will it be possible to make use of one’s full potential for glorification of all

aspects of life (Ibid., 78-9) (40..)

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_________

Notes

I. VIVEKANANDA

1. Vivekananda, What Religion Is, (WRI), 1962, The JulianPress, Inc. Publishers, New York, Cf. Praize on front flag..2. WRI, xxi.3. WRI, xi.4. WRI, xi.5. Vivekananda, Living at The Source (LS), 1993, Sambala, Boston& London, xxii.6. LS, xxii.7. LS, xxiii.8. LS, 3.9. LS, 3.10. WRI, 311. WRI, 16-712. LS, 6.13. LS, 26.14. LS, 27.15. LS, 34.16. LS, 52.17. LS, 53.18. WRI, back flag.19. Ibid..II.. AUROBINDO

20. WRI, front flag22. LW, 621-2.23. CPs, 600.24. CPs, 600-1.

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25. FIC, 179-80.26. FIC, 182.27. FIC, 184-5.28. FIC, 142.29. FIC, 142-3.30. Aurobindo, The Life Divine (LD), 1940, Publisher: Lotus Press, PO Box 325, USA, 1056-7.

III. MAHARISHI31. Maharishi, Science of Being and Art of Living (SBAL), 1995, A Meridian Book, xi.32. IBAL, 157.33. SBAL, xlii.34. SBAL, 21-2.35. SBAL, xi.36. SBAL, 35-6.37. SBAL, 37.38. SBAL, 39.39. SBAL, 77.40. SBAL, 78-9.

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PART I______________________________________________________ CHAPTER 1 PART A--------- I AM COMPLETELY LOST. I CANNOT FOLLOWHEIDEGGER AT ALL. PERHAPS YOU CAN SIMPLIFY? ONCE WE GET TOPART B, I AM BACK ON SOLID GROUND BUT PART A IS WAY BEYONDMY UNDERSTANDING. I STRUGGLED FOR DAYS AND GAVE UP. YOUARE INDEED A PROFOUNDLY GIFTED INTELLECTUAL THINKER TO BEPUTTING FORTH THIS LEVEL OF PHILOSOPHY. THE COMBININGFORM OF

SCIENCE, MYSTICISM,CULTURE

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SPIRITUAL ECHO &PLAYING-FORTH REVERBERATION inSPIRITUAL LIFE

CHAPTER I

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_____________________________________________________________

THESPIRITUAL LIFE MEDITATIVE THINKING MODERNSTRUCTURE of THNKING ___________

PREAMBLE THESPIRITUAL LIFE C. G. Jung:Spiritual Life & Collective Unconscious M.Heidegger’s Message on Awakened Mind

I. C. G. Jung. Spiritual Life: Echoes of Collective Unconscious [Archetype]

The answer to the question “What is The Spiritual Life?” ifdeeply understood, according to the symbolist M. Lings’swords, “has been known to change altogether a man’s life.“ (SA, vii)(1) that is, to come back to the “Present Past” with C. G.Jung as in the Dream with “numberless interconnections to which onecan find parallels only in mythological associations of ideas.” (C. G. JUNG,152) (2) These mythological components, products fromprehistoric world, are considered as types, or “primordial

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images,” and Jung calls them “archetypes.” According to Jung’saccount,

The archetypes appear as involuntary manifestations of unconsciousprocess whose existence and meaning can only be inferred, whereas themyth deals with traditional forms of incalculable age. They hark back to aprehistoric world whose spiritual preoccupations and general conditionswe can still observe today among existing primitives. Myths on this levelare as a rule of tribal history handed down from generation to generationby words of mouth. . . . The primitive cannot assert that he thinks. Thespontaneity of the act of thinking does not lie in his conscious mind, but inhis unconscious. (Ibid.,153) (3)

The spiritual preoccupations of the unconscious and itsarchetypes as “fantasy-images” or metaphors intrude everywhereinto the conscious mind corresponding to “certain collectivestructural elements of the human psyche in general,” which constitute“the existence of a collective psychic substratum” as “collective unconscious.”Hence we, human beings, are obliged to assume the existence ofthese spiritual preoccupations as Echo of our Spiritual life,“in order to connect the life of the past that still exists in us with the life ofthe present, which threatens to sleep away from it. ” (Ibid., 157) (4)

In the end, as J. Sallis assesses, “echo is nothing but thewords of others, a voice that is the death of the living voice,” such as Echothat has come from to sing and to play the pipe and the lutewith a nymph. (E, 2) (5) Echo that sounded not only in themysterious woods and deep oceans but also the celestialvoices through the angelic mountains, such as Himalaya inIndia. In other words, echo awakens the dormantconsciousness from unconsciousness, and ‘still sounds even if itswords are no longer really its own,( . . . ,) it continues to echo, to ring outinto that open enclosure that Heidegger called clearing.” (E, 34) (6) Inus consciousness is Mind which is imperfect, so constantlyhas to be waiting a Superconsciousness as Cosmic self-luminous Spirit of inner life — a Perfect Spiritual Reality of ourlife’s significance as Divine Life, which regulates theperfect harmonization between inner and outer life. (LD,

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1054) (7) . . . . And perhaps this is one encountered echoof “singularity ” in the emerging domain of religiousRevelation. . . .

REMARK. Singularity = A postulated time in the future whentechnological progress and other aspects of human evolutionary developmentbecome so rapid that nothing beyond that point can be reliably conceived.(Futuring, Glossary)

II. Heidegger’s Message on Reverberation of“ Awakened Mind ”

Martin Heidegger’s thought is controversial. Somejudge him to be one of the greatest, if not the greatest,twentieth-century philosopher. Others find his thinkingmystifying and even exacerbating . . . . However, inSeptember of 1966, [the same time about the foundation ofthe World Future Society , ] Heidegger gave an interview to themagazine Der Spiegel, and he said:

For us today, is the greatness of what to be thought is too great.Perhaps the best we can do is the strive to break a passage through it— along narrow paths that do not stretch too far [Seehan, 61] (On H,1) (8)

In this interview, on Johnson’s assessment, “Heidegger’s self-evaluation seems more modest.” "[He] understand his task as following apathway in the hope that it will provide direction for him and others."(Ibid., 2) (9) Consequently, “Heidegger’s life can be described as awinding pathway, full of turns and forks.” At each fork in the way anew reverberation of “wawakened mind” on the path resonatesahead. If Heidegger’s thought is best understood as a call,it is only a provoking thought in the Illuminating Horizon ofTime as Echo for another new historical beginning as Playing-forth.

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In Gadamer’s words, “Heidegger is a nothing an electrifyingthinker.” As his former student, Gadamer remembers:

He demonstrated a well-integrated spiritual energy of a revolutionarythinker who himself visibly shrank from the boldness of his increasinglyradical questions and who was so filled with the passion of his thinkingthat he conveyed to his listeners a fascination that was not to be broken.”() ? (10)

Lowith, another distinguished student of Heidegger, providesa similar account:

We nicknamed Heidegger “ the little magician fromMesskirch” . . . His lecturing method consisted in constructing an edifice ideas, which he himself then dismantled again so as to baffle fascinated listeners, only to leave themup in the air. (HEIDEGGER, 19-20) (11)

1. Echo and Playing-forth are the soil and field for Inceptualthinking

a) Unsystematic Thinking and Two HermeneuticForesights For Heidegger, thinking [as enowning and historicalenthinking] that stands outside the domain corresponding tothe determination of truth as certainty is thereforeessentially without system, unsystematic. (CP, 45) So, in his“turn” (Kehre) Heidegger II through his second famousmaster-piece Contributions to Philosophy “cultivates a way of thinking”that tries to escape rigid distinctions between passivityand activity, subject and object thought, between phenomenonand noumenon. Such thinking suggests various namesinitiating a “New Pathway of Thinking for the Future” (CP, 3) as aspiritual current which flows in the New Horizon of ourmodern world that the Futurist Ed. Cornish assesses asHyperchange World, or Mega-event of our Age. (Futuring, 9, 11)According to F.-W. Hermann, Heidegger in his Contributions,

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for the first time, deals with enowning by opening twohermeneutic foresights:

— The first is the challenge to forego dealing withenowning by “opening the pasthway of inquiry of being-historical or enowning–historical thinking.” (CHCP, 105)

— The second hermeneutic foresight is that“enowning–historical thinking originates from within the fundamental-ontological thinking of thequestion of Being” (CHCP, 105) because of the transformation offundamental- ontological thinking: “Being holds sway as enowning,” (CP, 22)

b) Meaning of “ Enowning ” But, first of all, what is the meaning of ‘en-own-ing’ asswaying ? Accordig to R. Polt’s explanation: Enowning isthe translation of the German word Ereignis that ordinarilymeans ‘event’. It is connected to eigen (one’s own,) and toeigentlitch (authentic.) Heidegger’s use of the term calls onboth of these connections. And he asserts:

Whatever the content of Being may be, Appropriating (Ereignis) isBeing’s own way of happening, of giving itself to us . . . OrdinarilyEreignis used as just as we use the word ‘event’ but Heidegger wants tohear an echo of the adjective ‘eigen’, (own), which is the root of thewords such as ‘Eigenschaft’ (property), and even ‘eigentlich’(authentic). (R. Polt, Heidegger, 146) (12)

So, Enowning (Ereignis) has the meaning of “event ofappropriation” which shows us that “we make things our own”through enownment process as autopoesis swaying. P. A.Johnson interprets the meaning of this term in hismetaphorical language, which gives some illustration of whatHeidegger is trying to express in his Contributions:

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A still lake reflects the sky and clouds, the mountain at its shore, and ourface as we look into the water. If the clouds block the sun, or we ripple thewater, the reflection is broken, but the play continues. . . . Ereignis is anevent of appropriation and disclosing where we are as much appropriatedas appropriators. We are gathered into a situation where we belongtogether with what is present with us. We disclose the world like themirroring of the lack. We reflect things in the context of the light that isavailable. (H intr., 67-8) (14)

c) Different Ways of Thinking And with regard to the New pathway thinking for theFuture, we can enumerate the following different ways asfollows:

(i) Underway thinking through which the domain of Being’sessential swaying — completely hidden up to now — is gone through and attained in itsownmost enowning-character of Being-historical-thinking. (CP, 3)

(ii) Enowning-hisorical thinking indicates the freesheltering of the truth of Being as Essential swaying of Being itself.Enowning-historical thinking itself belongs to the historical essential swaying ofthe truth of Being as enowning because this thinking is itself “enowned byenowning.” (CHCP, 106) (iii) Enthinking translated from the Germanword “Er-denken” that means “to think something up,” “to invent it.” So for Heidegger,Enthinking is a happening that belongs inextricably to thehappening of enowning itself because enthinking is a crucial instance of theemergence and flourishing of meaning, that is what the word “enowning” indicates.This implies that enthinking is not

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just about enowning but is enowning. In orderto understand the characteristic of

enthinking, “we must engage in enthingking and thus allowenthinking and enowning to elucidate themselve.” CHCP, 81-2)

4) Inceptual thinking is enthinking of the truth of Being and thusengrounding of

the ground. By resting on the ground, this thinking first of all manifestsits grounding, gathering, and holding power. For this reason inceptualthinking is necessary as an encounter between the first beginning which still needsto be won back, and the other beginning which is still to be unfolded. Thebeginning is Being itself as enowning, the hidden reign of the origin of the truth ofbeings as such. And Being as enowning is the beginning.

5) Inceptual thinking: — lets Being tower into beings, within he reticentsaying of the grasping Word, [that iis, building on this mountain range.] — prepares for this building by preparing for the other beginning(CP, 40-1)

Inceptual thinking as the opening for the crossing of historical thinking “unfolds outside the question of whether a systembelongs to it or not.” (CP, 45)

And it must be pointed out emphatically that

Echo and Playing-forth are the soil and field for inceptual thinking’sfirst leaping off for leaping into the essential swaying of Being.(CP, 57)

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REMARKS 1) Inceptual thinking is the originary enactment of the onefold of

echo, playing-forth,

leap, and grounding. Enactment here wants to say that these

— echo, playing-forth, leap,

leap, and grounding, in their onefold — are taken over and

sustained in each case only in

human term [the occurrence of Da-sein (human-being as

suchness,) my emphasis.]

2) In-graping here is never a comprehensive grasping

in the sense of a species-

oriented inclusiveness but rather the knowing awareness

that comes out of in-abiding and

bring the intimacy of the turning into the sheltering that

lights up. (CP, 44-5)

2. Sixfold-Structure

On Heidegger’s conception, instead of systematizationwe have to see it in the six ‘joinings’ as the “Full Shaping of theJointure,” considered as constituents of a dynamic self-organization in which these “six joinings and Being referentiallydepend on the turning and its concomitant projecting-opening.” (CHCP, 233)The projecting-open, as the grounding enopening of the free-play of time-space of the truth of Being, is the crucialmotive of the outline of Contributions to Philosophy with the six‘joinings’ as constituents of sixfold structure. “Every joiningstands for itself, and yet there is a hidden inter-resonating and an enopeninggrounding at the site of decision for the essential crossing into the still possible[historical] transformation.” (CP, 57)

1/ Echo carries far into what has been and what isto come — hence in and through the playing-forth its striking power on thepresent. (Ibid.)

2/ Playing-forth receives its necessity primarily fromthe echo of the distress of the

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abandonment of being. Playing-forth shows howthere is interplay (Ibid.) for the Crossing of other beginning.

3/ The Leap first of all opens up the ungone expanses andconcealments of that into

which belongs to the call of enowning, must pressforth. (Ibid.)

4/ Grounding sets up ground for all events, for the factthat beings are. “The originary grounding of the ground is the essential swaying of the truthof Being” (CP, 216)

5/ The Ones to Come, i.e., those who withstand thethrust of Being and receive the

hint of the Last God (as the last end enouncing forthe other beginning.) The

Ones to Come as inabiding in Dasein with a threefoldstructure [being-enowned, projecting, and disclosing.] They are called “theOnes to come” because they experience the enowning–call of Being (the enowningthrow) as that comes towards them (CHCP, 120)

6/ The Last God [not from “the Divine-character of God but a beingas such”] is the one which both shows itself and withdrawsfrom within the truth of Being. The last is not the ceasing, but the “deepestbeginning, which reaches out the furthest and catches up with itself with the greatest of difficulty” (CP,285)

The Last God is not the end but the other beginning [ as itresonates unto and in itself] of immeasurable possibilities for our history (CP, 288-9)

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3. Jointure Instead of System

In Contributions to Philosophy, Heidegger enacts a questioningabout a pathway in the age of “crossing from Metaphysics to Being-historical thinking” as the other beginning. “Being-historicalthinking is a thinking that is enowned by being in its historical unfolding”(CP, xv) Consequently, it is a question of rethinking Being-historicallythe whole of human being” for the world-forming as crossing intothe openness of history towards the pathway as Futurity toconstitute historical humanity as historicity. “History isunderstood as the clearing sheltering of being as such” (CP, 43)However, in the enactment of this visionary prospect “alwaysremains only an intimation, though already decisive” (CP, 3) Heideggerassesses himself in the Preface of his second most importantwork after Being and Time:

Thus, even though the Contributions in Philosophy always andonly say Being’s essential sway as enowning, still they are not yet able tojoin the free jointure of the truth of Being out of Being itself. If this ever succeeds, then theenquiring of Being’s essential sway will determine the jointure of the work of thinking.This enquivering then grows, becoming the power of a gentle release into theintimacy to the godding of the god of gods, from out of which Dasein’sallotment to Being comes into its own, as grounding truth for Being (CP,3-4)

On the other hand, although history is always alreadyits not-yet as long as it is, although our salvation dependson the sheltering-abiding-sway (enowning) of illuminatinghuman being in the horizon of a mystical emptiness of theabyss-future, “it is impossible to foresee what is ahead” (44?) (35)How do we enact if we do not know the mandate of ourhistoricity ?

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A thinking that stands outside this domain and outside of thecorresponding determination of truth as certainty is therefore essentiallywithout system, an-systematic; but it is not therefore arbitrary andchaotic. Unsystematic would then merely mean something like chaotic.Un-systematic would then merely mean something like “chaotic” anddisordered, if measured against system.Inceptual thinking is the other beginning has a rigor of another kind: thefreedom of joining its jointure. Here the one is to the other according tothe mastery of the questioning-belonging to the call. (CP, 45)

At the cross-roads: “The time of ‘system’ is over, [t]he time ofrebuilding is not arrived”, in the meantime, on Heidegger’s account:

[I]n crossing to an another beginning, philosophy has to have achievedone crucial thing: projecting open, i.e., the grounding opening of the free-play of the time-space of the truth of Being. [However,] how is this onething to be accomplished ? (Ibid., 4)

Heidegger distinguishes jointure from system as thestructure of modern thinking of reason. Each of the sixjoinings represents a specific domain of the swaying ofEnowning and is determined from within the enjoined whole.He speaks of Being in “the joining of the jointure” as follows:

Each of the six joinings of the jointure stands for itself, but only in order tomake the essential onefold more pressing. In each of the six joinings theattempt is made always to say the same of the same, but in each casefrom within another essential domain of that which enowning names.(CP, 57)

To sum up, F.-W. Herrmann gives his assessment:

Each of the six joinings, when held against any other joining, is thespecific domain of the swaying of enowning. The same [not the identical] is thatmanner of swaying of enowning which is the peculiar to each joining andbelongs uniquely to it. To say in each joining the same of the same thusmeans always to unfold in thinking, a manner of swaying of enowning.(CHCP, 113)

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III. Primary Role of Echo & Playing-forth: Inceptual Thinking & History

1. ECHO

In Contributions, Heidegger attempts to think the question of the truth of Being out of its originary grounding in the time of crossing from Metaphysics into another beginning with the abandonment of being. “Abandonment of being means that Being abandons beings and leaves beings to themselves and thus lets beings become objects of machina-tion.” (CP, 7) Because the thinking emerges in a historical transition, Heidegger calls a Being-historical thinking (CP, 3) Hence Being-historical thinking as the thinking of the transition would think what gives itself to be thought in this passage as crossing with enthinking in the other beginning as echoing resonance. In general,

Echo must encompass the whole of the rift and above all be articulated as the mirroring of Playing-forth. (CP, 75)

a) Echo of Essential Swaying of Being out of the Abandonment ofbeing Echo resonates in the essential swaying of Being out ofthe abandonment of Being. Being Echo is heard in how Beinghas abandoned beings and in how human has forgetten Being asenowning. “Echo must encompass the whole of the rift and above all bearticulated as the mirroring of playing-forth” (CP, 75)

Accordingly, “echo” shows itself as the first essential domain of enowningwith its encounter-resonating structure (CHCP, 114) Echo is thatdomain of swaying of enowning wherein enowning resonates, but in themanner of dis-enowning, which leads into the possibility of enowning.(Ibid., 115)

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With the unfolding of the forgottenness of Being — in which the other beginning and thus also Being resonates — the echo must resonate and commence from within the abandonment of Being, (CP, 80)

b) Echo as echoing resonance for the crossing It is designed “to prepare for the crossing and is drawn from the still unmastered ground plan of the historicity of the crossing itself.” (CP, 5) The echo [as not granting] shows itself as the first essential domain of enowning-throw with its counter-resonating structure for the other beginning.

Here in “Echo” what shows itself in its refusal is the open swaying of the truth of Being as enowning — a truth to which refusal belongs as the origin of all clearing and unconcealing of Being. But the echo of the truth of being as a self-refusing truth is itself a manner of ennowning by which enowning refuses itself in its open manner of swaying. (CHCP, 114)

“Echo”, according J. Sallis, “bespeaks casting. Also doubling”(Echoes, 1) (13) Echo-voice cast out across a space inanywhere and anything, only to be returned, almost as iffrom others, doubled indefinitely.

Echo’s speech was limited to merely repeating what someone else had justsaid. It was as though her voice were no longer her own, as though it weretaken over by the words of other, expropriated. . . . In the end she isnothing but the words of others, a voice that is the dead of the livingvoice. (Ibid., 2)

Echoes sounded from a cavern, a temple in the woods, inthe mountains with figurative historical archetypes, fromthe Pearly Gate of mythological life, singing and playingthe pipe and the lute with the nymphs in the Celestialdancing.

Daughter of a nymph, she had been taught by the Muses and, once shehad ground up, she had come to sing with them and to dance with thenymphs (Ibid.,3)

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Besides, in the cultural domain, the poetic language assymbol or metaphor would echo what sounds forth in a poem,or blossoms in the sky. . . . Thus if “Being needs man in orderto hold sway” (CP, 177) as swaying-enowning, then echo needspoetic language in man, which makes up Being as “counter-resonance” — the most fleeting thing through the enactmentof projecting open for the truth of Being in the crossing asinceptual historical thinking.

2. PLAYING-FORTH

If abandonment by and forgottenness of being areinceptually grasped as resonance in the domain of enowingcalled Echo, being-historical thinking must pass over thesecond pathway of swaying-enowning as “Playing-forth.” Coming from the resonance of Echo as swaying-enowning,“Playing-forth is a first foray into the crossing, a bridge that swings out to theshore that must first be decided” () As in itself atransformation-initiating preparation for the otherbeginning, playing-forth into enowning-historical thinkingdiscloses the resonating of oriented truth of swaying-enowning historical-being relating to the leap for the otherbeginning. In Preview, Heidegger writes:

The playing-forth is initially the playing forth of the forth beginning,so that the first beginning brings the other beginning into play, so that,according to this mutual playing forth, preparation for the leap grows.(CP, 7)

a) Playing-forth means “coming to grips with the necessity of theother beginning from out of the originary positionary of the first beginning.”(CP, 119) Playing-forth shows how there is interplay of the first and the other beginning and how an other beginning emerges and shinesforth from within the first beginning.

Coming from the echo of the truth of Being, which refuses an openswaying, the history of the metaphysical inquiry into beingness of beingsas history of the first beginning plays forth into enowning-historical

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thinking, thus constituting the domain of swaying called “Playing-forth.”In this playing-forth the resonating truth of Being is in play as theswaying of the other beginning. (CHCP, 115-6)

b) Playing-forth is Projecting-open grasped as the HistoricalBeginning What is projecting-opening into Being is more originarytruth, which transforms Being (CP, 119) “What is more originarypoints to the essential sway of truth as the sheltering that lights up” (CP,132) The truth of Being is the essential swaying-enowningof truth as the sheltering that lights up, the happening ofthe turning point as projecting-open [Phusis] under InceptualThinking. “Inceptual thinking is enthinking of the truth of Being” (?)(60,) and thus engrounding of the ground for the firstbeginning as projecting-open. For this reason, InceptualThinking is grasped as the Historical Beginning. In sum,

— Inceptual thinking is necessary as an encounter betweenthe first beginning and the other beginning. . . . Grasped inceptually, the beginning is Beingitself. The beginning is the Being itself as enowning, the hidden reign of theorigin of the truth of beings as such. And Being is the beginning. — Inceptual thinking: (i) lets Being tower into beings, within the reticent saying of thegrasping word. (ii) prepares for this building by preparing for the other beginning. (iii) commences the other beginning by putting the first beginningin proper perspective as it is more originarily retrieved. — Inceptual thinking is masterful knowing. Whoever wants to go veryfar back [into the first beginning] must think ahead to and carry out a greatfuture. (CP, 41)

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For Heidegger, Inceptual Thinking, as the originaryenactment of the onefold of echo and playing-forth which is grasped here, is Being in the joining ofthose jointures for the first beginning into Historical-Beginning. Thisstimulates a thinking that stands outside of determinationof truth as systematical certainty, that is, standingwithout system, un-systematic; but it is not thereforearbitrary and chaotic.

Inceptual thinking in the other beginning has a rigor of another kind: thefreedom of joining of its jointure. The rigor of reservedness is other thanthe “exactitude” of a “reasoning” — a reasoning whose result areequally valid for every man and compelling to for such certainty-claims. The basic principle of inceptual thinking is thus twofold: Everything of theownmost is essentially swaying. All essential swaying is determinedaccording to what is ownmost in the sense of what is originary andunique. (CP, 45-6)

In the crossing as pathway of “Playing-forth” as thrownprojecting-opening for another beginning, the shelterednessof the inceptual thinking is preserved. Because every explaining never reaches the beginning, every attempt toexplaining is to be avoided.

What is left unasked sheltered and conceals itself as such and allows forinceptual thinking only the uncanniness of rising — of constantpresencing in the openness of beings themselves — to make up theessential swaying. Without being grasped as such, essential swaying ispresencing. . . .But what is more originary points to the essential sway of truth as thesheltering that lights up. The truth of Being is nothing less than theessential sway of truth grasped and grounded as the sheltering that lightup, the happening of the turning point in the turning as the self-openingmid-point. (CP, 132)

To sum up, in future thinking as Underway thinking,Historical enthinking as Being-historical thinking through therelational context of enownng historicity — as historicalautopesis-essentialization of transhumanity in its auto-

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shapping futurity as destiny — comes to itself in light asopening-projecting Historical-Being on the TranscendentalIlluminating-Horizon of Time without either any dialecticalprinciple in Spiritual Idealism, or any historico-dialectical law in Materialistic Historicism. This is itself obviously evident because there isn’tcausality in the Universe as foundation without foundation(Abground,) so no dialectical law in the phenomenal “Form /Empty’ World such as our terrestrial world. Besides, inscientific point of view, Brian Goodwin, argues :

In the “new” biology, what you get is evolution is “dance.” It has no goal.As Stephen J. Gould says, it has no purpose, no progress, no sense ofdirection. It’s a “dance” through morphospace, the space of organisms(TC, 6) (15) “There is no progress in evolution. The fact of evolutionary changethrough time, doesn’t represent progress as we know it. Progress isinevitable. Much of evolution is downward in terms of morphologicalcomplexity, rather than upward. We were not marching toward somegreat thing.” (TC, 51) (16)

In the complex systems chaos dominates; so, accordingto Stuart Kauffman, the enormous puzzle:

In order for life to have involved, it can’t possibly be the case thattrajectories are always diverging. Biological systems can’ work ifdivergence is all that’ s going on. [W]e have to ask what kinds of complexsystems can accumulate useful variation.We discovered the fact that in the evolution life very complex systems canhave convergent flow and not divergent low. Divergent flow is sensitivityto initial conditions. Convergent flow means that even different startingplaces that are far apart come closer together. That’s the fundamentalprinciple of homeostasis , or stability to perturbation, and it’s a naturalfeature of many complex system. Complex systems have involved which may have learned to balancedivergence and convergence, so that they’ re poised between chaos andorder. . . . In this sense that when complex systems coevolves, each setsthe conditions of success for the others so that complex coevolving

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systems mutually get themselves to edge of chaos, where they’re poisedstate. It may be right too. (TC, 334-5) (17)

All the above arguments are the consequences of theBell’s theorem “The whole determines the elements” and theHeisenberg’s “Uncertainty principle” with the probabilities ofinterconnections (Quantum Physics.) So the economics can’tdecide the historical processes as the hand can’t create themind, . . . Consider Capra’s assessment:

Quantum theory thus reveals a basic oneness of the universe. It showsthat we cannot decompose the world into independently existing small units. Aswe penetrate into matter, nature does not show us any isolated “basicbuilding blocs,” but rather appears as a complicated web of relations between thevarious parts of the whole. (TP, 68) (18)

* * * * *

CHAPTER II ___________________________________________

ECHOES & PLAYING-FORTH Living & Dreaming at The Source

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_____ A.ECHOES THE MILLENNIUMPERSONNALITIES Einstein and Buddha One of the great challenges of our time is to uniteReason with the Human Heart, cognition with compassion, scienceand spirituality, and here we have the ground works (1a.) W. Nisker In future centuries, people may look era a secondscientific revolution: the duality of Science versus Religion wasrevea- led to be an illusion (1b) J. McFarlane

I. Spirituality and Science

1. Eastern Mysticism & Religion According to Sri Aurobindo, the difference between Easternand western culture springs from the spiritual aim ofcivilization as a “stamp of striking originality and solidarity GREATNESS”as “the governing force of this culture, its core of thought, its ruling passion”(FIC, 139 ) (2.)Consequently, for the Eastern thinkers,specially religious intellectuals:

All the highest eternal verities are truths of the spirit. The supreme areneither the rigid conclusions of logical reasoning nor the affirmations ofcreedal statement, but fruits of the soul’s inner experience. Intellectual

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truth is only one of the doors of the outer precincts of the temple. Andsince intellectual truth turned towards the Infinite must be in its verynature many-side, the most varying intellectual beliefs can be equally truebecause they mirror different facets of the Infinite. However, separatedby intellectual distance, they still form so man side-entrances which admithe mind to some fain ray from a supreme sight (FIC, 142) (3.)

a) Hinduism and Spiritual LifeThe spiritual source of Eastern Mysticism lies in the Vedaswritten by anonymous sages at different periods between 1500and 500 BC. At last, the Upanishad elaborates thephilosophical and practical content of oldest parts ofsacrificial rituals connected with Vedic hymns whichcontain the essence of Hinduism’s spiritual message.However, according F. Capra:

The mass of the Indian people, have received the teaching of Hinduismnot through the Upanishads, but through a large number of populartales, collected in huge epics which are the basis of the vast and colourfulIndian mythology. One of those epics the beautiful spiritual poem of theof the Bhagavad Gita [dialog between the God Krihna and the warriorArjuna.] (TP, 86) (3.)

The Gita, in fact, is the dialog between the god Krishnaand the warrior Arjuna who is, in great despair, forcedcombat his own kinsman in the family war. Krishna,disguised as Arjuna’s charioteer in the battlefield, andobviously “the war between the two families soon fa,” and “the battle ofArjuna is the spiritual battle of man, the battle of the warrior in search ofenlightenment” as the following:

Kill therefore with the sword of wisdom the doubt born of ignorance thatlies in the heart. Be one in self-harmony, in Yoga, and arise, greatwarrior, arise (TP, 86-7) (4.)

The basis of Krishna’s spiritual instruction , as of allHinduism, is not merely “the form of a religio-social system,” i.e.,“social discipline.” The fundamental idea of Hinduism is the ideathat the multitude of things and events around us are the

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same ultimate reality, or absolute unity of the soul in manwith God or supreme Self as eternal Brahman, the conditionof Spiritual Perfection. (TP, 87 & FIC, 145) (5)

As only Brahman is real, only a consciousness or a power of Brahmancould be a real creature and a creator of realities. () (6) The real which is at the heart of the universe is reflected in the infinitedepths of the self. Brahman (the ultimate as discovered objectively) isAtman (the ultimate as discovered introspectively): Tat tvam asi = That artthou. Truth is within us.The Upanisads set forth the distinction between Brahman in itself andBrahman in the universe, the transcendent beyond manifestation and thetranscendent in manifestation, the Self pure and essential and the Self inthe individual selves. (IP, 38) (7)

The manifestation of Brahman in the human soul is calledAtman. All presentations of beings, names, forms,happenings, things, impossible to be accepted as true, arecalled Maya. Then,

Maya is not real, it is non-existent: Maya is itself an illusion. Maya isunreal, Brahman is the sole trust, alone and self-existent for ever. (LD,465) (8)

b) Buddhism Buddhism has been for many centuries a religion of Easternand Central Asia, founded by Siddhartha Gautama, known as The Buddha who lived around the6th century BC, at the same “extraordinary period” with the birthof so many spiritual and philosophical geniuses: Confuciusand Lao Tzu in China, Zarathustra in Persia, Pythagoras andHeraclitus in Greece. The BUDDHA was not interested to the origin of the world,the mythological nature of the Divine. “He pointed out the originof human frustrations and the way to overcome them, taking up for this purposethe traditional concepts of maya, karma, nirvana, etc., and giving them a fresh,dynamic and directly relevant psychological interpretation.” (TP, 93) (9)“Buddha” means “Awakened One” or “Enlightened One.” Buddha

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began his Path to Enlightenment as an ascetic following theHindu tradition. (2) (EB, 17)

The Buddha takes up some of the thoughts of Upanishads and gives tothem a new orientation. The Buddha is not so much formulating a newscheme of metaphysics and morals as rediscovering an old norm andadapting it to the new conditions of thought and life. The Buddhapostulates that life is a stream of becoming. There is nothingpermanent in the empirical[world. One thing is dependent on another.All these forms change according to the law of Karma.(IP, 272)(3) THIS IS FASCINATING.

In the words of Radhakrishnan:

A wonderful philosophy of dynamism was formulated by Buddha 2,500years ago . . . . Impressed with the transitoriness of objects, the ceaselessmutation and transformation of things, Buddha formulated a philosophyof change, and adopts a dynamic conception of reality. (4) (TP, 191)

His Four Noble Truths are that there is suffering, that it has a cause, thatit can be suppressed, and that there a way to accomplish this. All things passaway, dreams and hopes, fears and desires. None can resist the universalsupremacy of death.

The cause of suffering is traced to ignorance and selfish craving. Whenwe get rid of ignorance and its practical consequence of selfishness, weattain Nirvana, which is described negatively as freedom from ignorance,selfishness, and suffering, and positively as the attainment of wisdom(prajna) and compassion (karuna) (IP, 272.) (5) OH, IFONLY------------

If “there is nothing permanent in the empirical world,” then we do nottake our self as reality when it is nothing but “a bunch ofperspectives”: constructs, figments of our imagination, and these perspectivesare in constant flux. “We are not born with beliefs and ideas; we developand cultivate them over time.” (6) (PHB, 55) One of the firstdiscoveries of enlightened meditation-practice is that wehold many conditioned beliefs and ideas as usually about

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ourselves and think who we are. So, “we create our own barriersto realizing our true Self.” (PHB, 41) (7) Of course, we coulddecide to drop all our ideas and to live without any fixedperspective. “Then we can live freely, without clinging to the illusion of theself.” (PHB, 78-9.) (8) THIS IS SO TRUE

The Buddha’s philosophical teaching is the Middle Way betweenopposite extremes, and the eminent expounder of thisdoctrine is Nargarjuna, one the deepest thinkers among theBuddhist patriarchs who used a highly sophisticatedarguments to show the limitations of all concepts of realityand thus demonstrated that reality, ultimately, cannot begrasped with concepts and ideas. Hence, he gave it the name‘sunyata’, [‘the void’, or ‘emptiness’,] a term which isequivalent to ‘tathata’ or ‘suchness’ that means “the oneness of thetotality of all things, the great all-including whole” (9) (TP, 131) So,when the futility of all conceptual thinking is recognized, reality is experiencedas pure suchness (10) (TP,97.)

And according to F. Capra’s assessment :

Nagarjuna’s statement that the essential nature of reality is emptiness isjust far from being the nihilist statement for which it is often taken. Itmerely means that all concept s about reality formed by human mind are ultimately void.Reality, or Emptiness, itself is not a state of mere nothingness, but is the very sourceof all life and the essence of all forms (11) (TP, 97.)

In fact, Sunyata or ‘Emptiness’ is only a highlymetaphorical expression on the way centered on perfection ofinsight beyond dogma and dependency, the most direct way toliberate oneself from the world on the direction towardsintimate reality as pure suchness, which discloses itself assudden Enlightenment. “Enlightenment means that we have directlyexperienced our true intrinsic nature” (12) (TP, 191) when we enter avery personal meditation-space where we can find liberationas suchness, as perfect insight which is insight into thesource of everything, incessantly in motion. “So for the

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Buddhists, an enlightened being is one who does not resist the flow of life butkeeps moving with it.” (13) (TP, 191) As an enlightened being,the Buddha, accepting the world as it moves and changes, isalways on the flowing way of life and is one who “comes andgoes thus.” Accordingly, Buddhists call the Buddha the“Tathagata.” (14) (TP, 191)

On the other side, Albert Einstein — whose Theory of Relativityrevolutionized the science of physics — lived millenniaapart, on opposite sides of the earth, used differentmethods to understand and investigate the same nature ofreality discovered by the Buddha. (15) (EB, xi.) If theBuddha mentions the “clinging to the illusion of the self,” as a bunchof perspectives, a construction of figments of ourimagination, Einstein refers to the “delusion” as a kind of prisonfor us:

A human being . . . experiences himself, his thoughts and feelings assomething separated from the rest — a kind of optical illusion of hisconsciousness. This delusion is a kind of prison for us, restricting us toour personal desires and to affection for a few persons nearest to us. Ourtask must be to free ourselves from this prison by widening our circle ofunderstanding and compassion to embrace all living creatures and thewhole of nature in its beauty (16) (EB, 26.) THIS IS SUCH AWONDERFUL STATEMENT. I LOVE THIS. I LOVE THE WAY ITIS CONVEYED.

According to Genpo Merzel,

Albert Einstein was a “master of rational thought,” “but he never lostsight of the mysterious and unfathomable. He had great insight into what it means tobe human. He said that for us to be fulfilled as human beings, we mustfirst liberate ourselves from the self ” He was deeply concerned with human condition, social justices, andvirtues such as selflessness and devotion to higher ideals” (17)(PHB, 50)

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Generally speaking, from an overview of world culture itmight seem as though the Earth was divided according to thetwo hemispheres of the brain: — Asia was assigned the right hemisphere, andits great sages turn their attention

inward, seeking truth through intuition and receptivequietude

— In Europe and the Mediterranean — the lefthemisphere — the search for truth

turned outward, and become a process deconstructing andanalyzing the world, relying on the more aggressivepowers of reason. (18) ()

However, in his famous work The Tao of Physics, Fritjof Capragives his assessement:

The difference between Eastern and Western mysticism is that mysticalschools have always plays a marginal role of the West, whereas theyconstitute the mainstream of Eastern philosophical and religious thought(19) (TP, 19.)

And he also remind in the words of Lama Govinda, An experience of higher dimensionality is achieved by integration ofexperiences of different centers and levels of consciousness . . . .

The four-dimensional world of relativity theory is not the only example inmodern physics where seemingly contradictory and irreconcilableconcepts are seen to be nothing more than different aspects of the samereality. Perhaps the most famous case of such a unification ofcontradictory concepts is that of the concepts of particles and waves inatomic physics. At the atomic level, matter has a dual aspect: it appears as particles andas waves. Which aspect it shows depends on the situation. In somesituations the particle aspect is dominant, in others the particles behavemore like waves; and this dual nature is also exhibited by light and allother electromagnetic radiation. . . . This dual aspect of matter andradiation is indeed most startling and gave rise to many of the ‘quantumkoans’ which led to the formulation of quantum theory (21) (TP,151-2.)

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To sum up, we think it is stimulating to repeat thefollowing words of Robert Oppenheimer quoted by FritjofCapra and his interpretation:

If we ask , for instance, whether the position of the electron remains thesame, we must say 'no' ; if we ask whether the electron 's position changes withtime, we must say 'no'; if we ask whether is at rest, we must say 'no' ; if we askwhether it is in motion, we must say 'no'. (SCU, 42-3) ()

The reality of atomic physicist, like the reality of theEastern mystic, transcends the narrow framework of oppositeconcepts; Oppenheimer's words thus seem to echo the words ofthe Upanishads,

It moves, It moves not. It is far, and it is near. It is within all this. And it is outside of all this. (Isa Upanishad, 5)

II. Characterization of Cultural Paterns of Human[ in East / West tradition]

1. PhysicistsIn The Two Cultures of C. P. Snow (1959), John Brockman has notedthat during the 1930s the literary intellectuals took toreferring to themselves as "the intellectuals", as though there were no others. This new definition by the'men of letters', excluded scientists such as the astronomerEdwin Hubble, the mathematician John von Neumann, thecyberneticist Norbert Wiener, and the physicists AlbertEinstein, Niels Bohr, and Werner Heisenberg. . . . To sumup, in traditional culture, the literary intellectuals arenot communicating with physicists or scientists.

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In recent decades, many Western scholars of truth andphysicists of experimental science have done extensivestudy in the Asian wisdom schools and have discovered that,like science, this other way of knowing involved a clearlyproscribed and rigorous discipline. Although it may soundcontradictory, we are realizing that mystical can belearned. (22) (EB, viii.)First and foremost among them, Fritjof Capra turned hisrational mind toward the challenge of comprehending anessentially mystic experience, which he describes in his1976 book, The Tao of Physics:

Sitting by the ocean one afternoon, watching the waves wash against theshore, the California-based physicist realized that the vibrating moleculesand atoms composing the scene around him of a cosmic dance of energy.I felt its rhythm and I ‘heard’ its sound,” he recalls, “and at then moment Iknew that this was the Dance of Shiva, the Lord of Dancers worshipped bythe Hindus.” (23) () ?

In this master work, Capra explores the parallels betweenthe underlying concepts of “the paradoxes of modern physics whichseems to have been anticipated in the paradoxes of mysticism” and thebasic ideas behind the various forms of Eastern mysticismwhich “relates the world view emerging from the mysticaltraditional ideas of Hinduism, Buddhism, Taoism, Zen andthe I Ching.” (Sambala’s comments) (24) He writes :

The most important characteristic of the Eastern world view is theawareness of the unity and mutual interrelation of all things and events,the experience of all phenomena in the world as manifestations of a basiconeness. All things are seen as interdependent and inseparable parts ofcosmic whole; as different manifestations of the same ultimate reality. Itis called Brahman in Hinduism, Tao in Taoism, Tathata or Suchness inBuddhism. The basic oneness of the universe is not only the centralcharacteristic of the mystical experience, but is also one of the mostimportant revelations of modern physics. (TP, 130-1) (25)

In Eastern mysticism, this universal interwovenness always includes the humanobserver and his or her consciousness, and this is also true in atomic physics. At

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the atomic level,‘objects’ can only be understood in terms of the interactionbetween the processes of preparation and measurement. The end of this chainof processes lies always in the consciousness of the human observer.Measurements are interactions which creates ‘sensations’ in our consciousness —for example , the visual sensation of a flash of light, or of a dark spot on aphotographic plate — and the laws of atomic physics tell us with whatprobability an atomic object will give rise to a certain sensation if we let itinteract with us. “Natural science”, says Heisenberg, “does not simplydescribe and explain nature; it is part of the interplaybetween nature and ourselves.” (Ibid., 140) (26) THIS ISREALLY THE THEME OF YOUR WORK, IS IT NOT? I SEE THIS AS ARECURRENT THEME THROUGHOUT.

2. The Mysticis

A number of Western Buddhist teachers have even described the path ofmeditation as a form of “scientific” investigation. Although people will havedifferent conception frameworks and therefore different ways to express whatthey see in meditation, their insights often involve descriptions of reality or thelaws of nature. Through meditation, people can realize that “mind” is a co-creator of the world,all phenomena are connected in a web of relationship similar to what isdescribed in “complex theory”; that every perspective is relative to theobserver; that energy comes in “quanta”; that all things are in process and thereis no solidity anywhere. (27) Ibid., ix.) In Buddhism,“Spirituality”is not a merely interior reality or a mere escape from ordinary existence. It doesnot presuppose any dualism between the spiritual realm and that of the senses, or between a sacred dimension and the profane world.Rather:.

It aims at cleaning the mind of impurities and disturbances, such aslustful desires, hatred, ill-will, indolence worries and restlessness, skepticaldoubts, and cultivating such qualities as concentration, awareness,intelligence, will, energy, the analytical faculty, confidence, joy, tranquility,leading finally to the attainment of highest wisdom which sees the natureof things as they are, and realizes the Ultimate Truth, Nirvana. (28.) ()It’s dangerous to believe that everything you do is perfect. Everything wedo is in harmony with the Buddha-dharma. We disregard dualistic viewssuch as right and wrong, good and bad. The law of cause and effect

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operates on the relative level. In the absolute there is no cause and effect.Yet the absolute and the relative are two sides of the same coin, and theycan’t be separated. If you screw up in the relative world, the absolutewon’t save you (29) PHB, 161. )

In many aspects, modern physics leads us ever closer to the view of reality embraced by ancient Asian philosophies. Science and religion are neither entirely different nor entirely the same. Comparing the parallel sayings of physics and mystics allows us to look beyond the antagonism a new era of harmony and integration.

These parallel saying are provocative seed for contemplation of a realitybeyond the strictly physical or purely spiritual way of understanding.Where the sayings show similarities, they reveal the unity amid thedifferences between science and religion. Where they saw differences,they illuminate the profound nature of that unity. Like Zen koans, theyhelp loosen the mind’s grasp on simplistic views of reality, opening to us aspace where insight can dawn (30) Ibid., xii.)

In sum,Both scientists and mystics investigate reality by refining their capacitiesto observe extremely subtle phenomena far beyond the limits of ordinaryperception. Physics constructs elaborate measuring devices and usesmathematical symbols to represent reality. The contemplative traditionscultivate special forms of insight through meditation and otherdisciplines and use myth, art, poetry, parable, and philosophy torepresent reality.Einstein and Buddha both sought to know the deepest truths about thesame reality, using many of the same investigative principles. It’s no wonderthey had similar things to say about what they discovered. (31) (EB,xvi)

SO PROFOUND AND YET SO SIMPLE

III. Cultural Message: Computer Challenge to Human Intelligence

For tens of thousands of years, human evolution was limited to the slow pace ofgenetic evolution, which enable to take advantage of what we learn during our

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lifetimes. Save for a rare mutation, the genes we pass along to our children arethe same ones we receive ourselves decades earlier. Cultural evolution iswonderfully faster, perhaps a hundred times faster, because it allows much whatwe learn to be passed on and combined with what others around us havelearned via the medium of language. That is why we can do so much more thanour historical ancestors could, even though our brains have not necessarilyevolved at all in the interim.

The power of cultural evolution comes in part from its ability to pick out best-of-breed techniques, but even more from its ability to make these good ideastogether in novel ways. People with different perspectives contribute their ownindividual bits of understanding to the stew (32.) (AT, 5.) A new kind ofparallel and evolutionary computing has now emerged to connect to this world.This is the true electronic computing revolution. By processing informationadaptively, computers will open up important new vitas for us in the social andlife sciences. (33) (Ibid., 6)

One of the major tasks of futurists is to craft images of the futurethat are multifaceted and compelling enough to give meaning to ourdaily decisions. Distinctions between humans and machines will blur.When that actually happens in the 21st century, we will have a worldrenaissance that could properly be called the “Conscious TechnologyCivilization.”The leading indicators of this post-Information Age are already with us.The whole thrust of Cyborg advances is to take the best of our externaltechnology, miniaturize it, and then make it part of our bodies. There’sthe Jarvik heart, the Utah Arm, artificial kidneys, the Boston elbow, heartpacemakers, micro-electronically driven limbs, intraocular eye lenses, theMIT knee, plastic skin, artificial ears, blood vessels, and bones. Theminiaturizing of technology for both remedial purposes and theamplification of human capacity represents a strong trend toward the“cyborginzation” of humanity. (FM, 1)(34)

[The futuring] will explore the many facets of ConsciousTechnology and the transitions from today into the Post-Information Age [through] the interplay of six facets:

1/ First, it is the merger of the human body and technology. With advancesin

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bionics, we will gradually become cyborgs, who will be able toelectronically link our bodies with external technology for worldwide communication ofthought and action.

2/ Second, it is the implantation of intelligent computer programming in allexternal technology to make our built environment our conscious partners. We willbe able to have intelligent conversations and relationships with inanimateobjects.

3/ Third, it is the appreciation of the dynamic relationship oftechnological and advances and consciousness growth. Advances in technology alter our consciousness, which in turn invents new technology.

4/ Fourth, it is the merger of the attitude toward the world and thetechnocrat’s methods of organization of the world. It is the understanding thatwithout the best of the technocrat our civilization will lack the organization to absorb thepace of change and crumble into chaos.

5/ Fifth, it is a way to view things, as much as it is a new set of things tobe viewed. [Futurists gave early warnings over 40 years ago about the potentials ofthe dawning Information Age. Now it is time to give a similar alert about thecoming post-Information Age. (Ibid., 8)] (35)

6/ Sixth, it is the condition of civilization wherein the majority of people and intelligent technology are an interrelated whole. You would still be able to distinguish humanity from technology, as you distinguish the color fromthe rose,

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but you would not be able to separate human from technology, just asnot be able to separate the color from the rose. (Ibid., 6-7) (36)

WE HAVE ALREADY TAKEN SOME OF THE EARLY STEPS, HAVEN’TWE? YOUR TREATISE IS PRESCIENT. YET WE FIND PEOPLERESISTING, FRIGHTENED, AND UNWILLING TO ACCEPT. THIS IS ONEOF THE MANY CHALLENGES WE CONFRONT.

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B.PLAYING-FORTH Intellectual Seedbedfor Future Thinking The ThirdCulture & Futuring

I. Intellectual Seedbed for Future Humanity [J. Brokman]

The Third Culture consists of those scientists and othersthinkers in the empirical world who, through their work andexpository writing, are taking the place of the traditionalintellectual in rending visible the deeper meanings of ourlives, redefining who and what we are. (TC, 17) (1)

In 1959 C.P. Snow published a book titled The Two Cultures. Onthe one hand, there were the literary intellectuals; on the other, thescientists. This new definition by the “men of letters” excluded scientists such as cyberneticistNorbert Wiener, the physicist such as Albert Einstein, NielsBohr, Werner Heisenberg. . . . In the second edition(1963,) Snow added a new essay, “The Two Cultures: A SecondLook,” in which he suggested that a new culture, a “third

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culture” would emerge and close the communications gapbetween the literary intellectuals and the scientists.[However, it is only — S.J. Gould’s Wonderful Life, S.Hawking’s A Brief History of Time, R. Penrose’s The Emperor NewMind — that science has changed the intellectual landscape.() (2)

Now, in The Third Culture, the futurist John Brockman shows, itis scientists, not literary intellectuals, who have the mostto say on the important questions facing mankind. He pointsout:

Today, third-culture thinkers tend to avoid the middleman and endeavorto express their deepest thoughts in the manner accessible to the intelligentreading public. . . . We now live in a world in which the rate of change isthe biggest change. Science has just become a big story. The role of the intellectual includes communicating. Intellectuals are notjust people who know things but people who shape the thought of theirgeneration.. An intellectual is a synthesizer, a publicist, a communicator.The Third Culture thinkers are the new public intellectuals.

America now is the intellectual seedbed for Europe and Asia. This trendstarted

with the prewar emigration of Albert Einstein and other Europeanscientists to America.. Through history, intellectual life has been markedby the fact that only a small number of people have done the seriousthinking for everybody else. What we are witnessing is the passing of thetorch of one group of thinkers, the traditional literary intellectuals, to anew group, the intellectuals of the emerging Third Culture. ( TC, 18-9) (3)

II. The World Futurist Movement

1. About the World Future Society (Ed. Cornish

The World Future Society helps individuals, organizations, andcommunities see, understand, and respond appropriately andeffectively to change. Through media, meetings, and dialogue

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among its members, it raises awareness of change andencourages development of creative solutions. The Societytakes no official position on what the fut0ure will orshould be like. Instead it acts a neutral forum forexploring possible, probable, and preferable futures.Founded in 1966 as a nonprofit educational and scientificorganization in Washington D.C., the Society has some 25,000members in more than eighty countries around the world.Individuals and groups from all nations are eligible to jointhe Society and participate in its programs and activities.The Society’s annual conferences provide opportunities tohear and meet many outstanding thinkers and to take one-ortwo-day courses dealing with the future. Chapters of theWorld Future Society are active in cities around the globe.Chapters offer speakers, educational courses, seminars, andother opportunities for members in local areas to meet andwork together.The Society’s Website (wfs.org) features unique resourcessuch as the online Futurist Bookshelf—brief summaries of newand noteworthy books, reviews, and links to order—and WebForums such as Future Generations, Utopias, SocialInnovation, and Global Strategies (Futuring, 314) (4.)

REMARK. The World Future Society’s Future Generations Fund enables youngpeople and others to acquire knowledge they did not only to(manage their personal futurebut also to preserve and enhance the world’s natural and human resources for futuregenerations (Ibid., 315) (5.)

2. The Futurist Revolution (Eduard Cornish)

a) Great Transformation in Human LifeOur society is currently undergoing a “mega-event.” This isthe global transformation of human life and it affectseveryone everywhere. Cornish refers to this transformationas the “Great Transformation.”

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In today’s hyperchange society, individuals have littlestability in their lives. Change brings new demands, newconflicts. Ray Kurzweil says:

The twenty-first century will be equivalent to twenty thousand years ofprogress at today rate’s of progress; about one thousand times greaterthan the twentieth century (cf., Futuring, 12.) (6)

Kurzweil also predicts that a technological “singularity” willoccur at some time in the twenty-first century. This will besuch a massive change that no one will be able to predictits impact on society (7) (BF, 8.) According to Cornish, “Apostulated time in the future when technological progress and other aspects ofhuman evolutionary development become so rapid that nothing beyond thatpoint [named as ‘singularity’] can be reliably conceived” (Futuring, 299.)(8) I AM ALWAYS TELLING MY STUDENTS THIS. THAT WE DON’TEVEN RECOGNIZE THE REVOLUTION WE ARE LIVING THROUGH. IT HASALWAYS BEEN TRUE, HAS IT NOT? THE INDUSTRIAL REVOLUTION,SAME THING.

In fact, the rapid emergence of new technologies has generated scientificdevelopments never dreamed of before.The expression “emerging technologies” is used to cover such new andpotentially powerful technologies as genetic engineering, artificialintelligence, and nanotechnology. . . . Nanotechnology deals with atomsand molecules, biotechnology with genes and cells, infotechnology withbits and bytes, and cognitive science with neurons and brains. These fourfields are converging thank to the larger and faster informationprocessing of ever more powerful computers. Thank to technologicalevolution, human will transcend our biological limitations to becometranshumans and eventually posthuman (SFTNE, 76-8.) (9)Human are the first species which is conscious of it own evolutions and limitations, and humans will eventually transcend these constraints tobecome posthuman (Ibid ., 78.) (10)

b) De Jouvenel’s Futuribles Project After World War II, the French were forced to ask about theFrench destiny in the future: the basic questions about

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themselves and their values. From Sartre they have aneloquent description of experience during the war:

We had lost all our rights, first of all, the right to speak. We were insultedto our faces every day, and we had to remain silent. We were deported inlarge groups as workers, as Jews, as political prisoners. . . . Since the Nazivenom inserted itself even into our thoughts, each free thought was avictory. Since the all-powerful police tried to force us into silence, eachword became precious as a declaration of principle. Since we werehounded. Each our movements was like a skirmish with the enemy (11)Cf. Futuring, 188.)

That passage helps explain how and why many of the Frenchdeveloped a strange sense of personal responsibility for thefuture of their country.In 1960, with Ford money-support, de Jouvenel launched aproject dubbed Futuribles. In 1967, he and his wife founded the International FuturiblesAssociation. The Futuribles Group is now one of the world’sleading foresight institutions. c) The Rise of American Futurism The United States was also affected by World War II.Although America triumphed over its enemies but the war had paradoxically left the nationfeeling even more threatened than before because the SovietUnion and a vigorous international communist movement wasmoving aggressively to take control over the large numberof nations. In 1946, Arnold established the RAND project.The project purpose was to study the broad subject ofinter-continental warfare other than surface warfare. In1947, under the guidance of Arnold, commanding general ofthe Army Air Corps, Theodor von Karman, an engineer, wrote areport “Toward New Horizon” In 1948, RAND was the first real“think tank” for concentrating on future issues andpossibilities (BF, 73.) (12)Futuring took a new turn when the space race began. In 1957the Soviet Union launched the first satellite, Sputnik. TheU.S. formed NASA in 1958 to compete in space exploration.

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During the 1960’s many futurist formed. In 1966 the WorldFuture Society was formed in Washington D.C. (13) (Ibid., 74.)

3. Revolutionary Missions

a) Hyperchange in the Future (Quotations)The acceleration of change has inspired a lively debate about the possibility of a technological “singularity” occurring at some time in the twenty-first century.The technological singularity would be such a massive amount of change wecannot even begin to predict its consequences.

Technology seems nearly certain to advance even faster during the twenty-firstcentury than it did during the twentieth. The computer has increased theeffective intelligence of humans just as the steam engine increased their physicalpower. A fourth technological revolution may already have started inbiotechnology, notably in genetics. Biotechnology promises revolutionary changes that could be even moreextraordinary than those wrought by the computer. Genetic engineering hasalready started to redesign plants and animas so they can be more productive.Genetic knowledge is already to being used to reduce defects in new bornbabies. In the years ahead, parents will use whatever new technologies becomeavailable to try to make sure that theirs is no ordinary son or daughter, but onethat is superior in one or more ways. They may try to give their children themusical capacities of a Mozart or the mental abilities of an Einstein. We mayhope for million of Einsteins, get millions of Elvis Presleys. (14) (Futuring,19-20.)

b) Exploration of the TransformationLife is very different in today’s fast-changing world. Tradition no longer lays outour futures. We must somehow create our futures by ourselves, trying, as bestwe can, to fit ourselves and our organizations into a highly complex, swiftlychanging that provides extraordinary opportunities for those with good foresightbut potential disasters for people who lack it. The pace of change poses similarchallenges for business organizations, communities, and the world as a whole.

On the other hand, rapid change opens extraordinary opportunities for thosewho have a future-oriented attitude and know how to explore the possibilities oftheir future. The primary goal of futuring is to develop foresight. Foresight might

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be defined as the ability to make decisions that are judged to be good not just inthe present moment but in the long run. Good foresight depends on goodfuturing (15) (Futuring, 212-3.) During the years ahead, goodforesight will be more urgently needed than never before in order to achievepersonal and organizational success (16) (Ibid., 215)

c) Responsibilities for the Future : Future Generations (Quotations) We are made wise not bythe recollection of the past but by the responsibility for the future. George Bernard ShawIf we think that luck really determines the fate of nations and our own fate inwork and life, perhaps we should make our career decisions by rolling dice andselect our political leaders by lottery. But if we recognize that choices reallycount in determining our future, we must also recognize that we ourselves arelargely responsible for our own future. We went on to look at patterns of change,such as cycles and stages of development, that enable us to anticipate certainfuture events, and also at the way we can use the concept of system tounderstand many of the bizarre ways in which events are fashioned.We movedon to examining methods of futuring that enable us to learn about the futureand so make good decisions about what we do knowledge that can help us tocreate better governments in the future (17.) (Futuring, 215.)

Today we have more power than ever to determine our own future, so we mustaccept our responsibility for actually making the wise decisions that are needed(Ibid., 216.) (18.) Essentially, one visualizes some conditions in thefuture, imagines each step from the future back to the present, and then acts outthe steps like an actor following the a script in a play (19.) (FM, 96.)People with good foresight have a kind of mental “map” of the future. The “map”is very vague and rough, but it gives them a starting place for thinking abouttheir own future and making wise decision about it (20.) (Ibid., 222) Choosing the future of humanity is truly awesome task, but that is theresponsibility that has been thrust upon us. Choosing our collective future is notsimply a matter of selecting our preferred environment from a cosmic menu ofalternative paradises. The fact is, we could make such poor choices that, instead

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of getting any sort of desirable future, progress could become regress andcivilization could collapse into barbarism and savagery. History containsnumerous examples of civilizations that have collapsed, relapsed into barbarism,or sheet of risks and opportunities, the future’s bottom line seems elusive: Thereare too many uncertainties. So perhaps our best policy is to stop worryingwhether the future will be as good as we hope or as bad as we sometime fearand just get on with the task of creating a future that we will try to ensure isgood (21) Ibid., 227-8.)

S UMMARY

Yet there is an extraordinary gap between our technological overdevelopmentand our social underdevelopment. Our economy, society, and culture are built ininterests, values, and systems of representation that by at large, limit collectivecreativity, confiscate the harvest of information technology, and deviate ourenergy into self-destructive confrontation. There is no eternal level in humannature. There is nothing that cannot be change by conscious, purposive socialaction, provided with information, and supported by legitimacy. If people areinformed, active, and communicate throughout the world; if business assumes itssocial responsibility; if the media become the messengers, rather than message;if political actors react against cynicism, and restore belief in democracy; ifculture is reconstructed from experience; if human kind feels the solidarity of thespecies throughout of the globe; if we assert intergenerational solidarity by livingin harmony with nature; if we depart for the exploration of our inner self, havingmade peace among ourselves. If all this is made possible by our informed,conscious, shared decision, where there is still time, may be then, we may at last,be able to live and let live, love and be loved (EM, 390-1) (22.)

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Notes A1. M. Lings, Symbol & Archetype, 1991, Quinta Essentia, vii.

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2. C. G. Jung, The Archetypes and the Collective Unconscious (ACU),1959, new edition 1990, Princiton University Press, 152.3. Ibid., 153.4. Ibid., 157. 5a. T. J. McFarlane (ed.), Einstein and Buddha (EB), 2002,Seastone, Berkeley, California, 2.5b. EB, 34. 6. Aurobindo, The Life Divine (LD), 1949, new edition 2000,Publisher, Lotus Press, 1054.7. Heidegger, Contributions to Philosophy (CP), 1999, IndianaUniversity Press, 45.8. Companion to Heidegger’s Contributions to Philosophy (CHCP) , 2001,Indiana University Press, 81. 9. Ed. Cornish, Futuring: The Exploration of the Future (FEF), 2004,World Future Society, USA, 9 and 11.

Abbreviations

Works by Heidegger

BPP The Basic Problem of Phenomenology, trans. A. Hofstadter, IndianaUniversity Press,1982.BQP Basic Questions of Philosophy, trans. R. Rojcewicz and A. Schuwer, Indiana University Press, Blooming & Indianapolis, 1991.BTa Being and Time, trans. J. Macquerrie & E. Robinson, Harper & Row, Publishers, N.Y.,1962. BTb Being and Time, trans. J. Stambaugh, State University of New York, 1996.BW Basic Writings (What is Metaphysics ?, On the Essence of Truth, Letter on Humanism,... ), trans. D. F. Krell, Harper, San Francisco, 1993.

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CP Contributions to Philosophy, trans. P. Emad and K. Maly, Indiana University Press, 1999.IM An Introduction to Metaphysics, trans. R. Manhein, Anchor Books Edition, N. Y., 1961. NIII Nietzsche, Vol. III, trans. J. Stambaugh, D. F. Krell, F. A. Capuzzi, ed. D. F. Krell., Harper SanFrancisco, 1987.

Notes 1. Michael Gelven, A Commentary on Heidegger’s Being and Time, Northern Illinois University Press, 1989, 230. 2. C. Guignon, Heidegger and the Problem of Knowledge, Hackett Publishing,Company, 1983, 248.3. Michael Gelven, A Commentary on Heidegger’s Being and Time, 128.4. Otto Poggeler, M. Heigegger’s Path of Thinking, trans. D. Magurshak and S.Barber, Humanity Books, 1991, 72.5. C. Guignon, Heidegger and the Problem of Knowledge, 248.6. C. Guignon, Ibid. 248.7. C. Guignon, Ibid. 250.8. S. Schoenbohem, Heidegger’s Interpretation of Phusis, in Heidegger’s Introduction toMetaphysics, ed. R. Polt & G. Fried, Yale University Pres, 2001, 145.9. O. Poggler, M. Heidegger’s Path of Thinking, 76.10. R. Polt, The Event of Enthinking the Event in Companion to Heidegger’s Contribution to Philosophy, ed. C. Scott, S. Schoenbohm..., Indiana University Press,Bloomington, 2001, 82. 11. C. Guignon, Being as Appearing, in Heidegger’s Introduction to Metaphysics, 39.12. R. Polt, Heidegger An Introduction, Cornell University Press, NewYork,1999, 150.13. M. Gelven, A Commentary..., 208.14. C. Guignon, Heidegger and the Problem of Knowledge, 137.15. C. Guignon, Ibid. , 137.16. C. Guignon, Ibid. , 140.17. M. Gillespie, Hegel, Heidegger and the ground of History, 152.18. C. Guignon, Heidegger and the Problem of Knowledge , 248.19. O. Poggeler, M. Heidegger’s Path of Thinking, 164.20. T. Kuhn, Structure of Scientific Revolutions, University Press, 1970, 175.21. C. Guignon, A Commentary..., 246.

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22. M. Gillespie, Hegel, Heidegger and the Ground of History, The University ofChicago Press, Chicago London, 1993, 169.23. M. Gelven, A Commentary..., 208.24. M. Gelven, Ibid., 208.25. H. G. Gadamer, Truth and Method, trans. J. Weinsheimer and D.Marshall, Continuum, New York, 1996, 169.26. L. Redman, Human Impact on Ancient Environments, The University ofArizona Press, 1999, 7.27. H. G. Gadamer, Truth and Method, 235.28. M. Gillespie. Hegel, Heidegger and the Ground of History, 121.29. H. G. Gadamer, Truth and Method, 241.30. M. Gillespie, Hegel, Heidegger and the Ground of History, 169.31. M. Gillespie, Ibid. , 170.32. M. Gillespie, Ibid. , 173.33. C. Guignon, Heidegger and the Problem of Knowledge, 140.34. S. Schoenbohm, Heidegger’s Interpretation of Phusis, in Heidegger’sIntroduction to Metaphysics,159.35. C. Guignon, Heidegger and the Problem of Knowledge, 187. 36. S. Schoenbohm, Heidegger’s Interpretation of Phusis, 159. 37. C. Guignon, Being as Appearing, 45.38. C. Guignon, Heidegger and the Problem of Metaphysics, 90.39. M. Gillespie, Hegel , Heidegger and the Ground of History, 169.40. C. Guignon, Heidegger and the Problem of Knowledge, 86.41. J. Habermas, Communication and the Evolution of Society, trans. T. McCarthy,Beacon Press: Boston, 1976, X.42. C. Guignon, Heidegger and the Problem of Knowledge, 86.43. Toynbee, Civilization on Trial and the World and the West, Meridian Books, Inc.,New York, 1958, 46.

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APPENDIX : Nagarjuna and Sunyata Theory Fritjof Capra [TP,p.97]

Nagarjuna is the most intellectual Mahayana philosopherwho used a highly sophisticated dialectic to show thelimitations of all concepts of reality. With brilliantarguments he demolished the metaphysical propositions of histime and thus demonstrated that realty, ultimately cannot begrasped with concepts and ideas. He gave it the nameSunyata, 'the void' , or 'emptiness, a term which is equivalentto 'tathata' or 'suchness'; when the futility of allconceptual thinking is recognized, reality is experiencedas pure suchness. Nagarjuna

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PART I_____________________________________________________________________

SCIENCE, MYSTICISM,CULTURE SPIRITUAL LIFE

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ECHOES &PLAYING-FORTH ECHOING ENTHINKING

Mystics see the universe as divinely alive andconscious, while technocrats see it as mechanicallyinterdependent. In the future, both see the universe as one.Expanding your abilities to their limits in the spherical theory of personality, and more and more people will joinastro- nauts and 'psychonauts' in doing this. "Both/and"thing allows us to support others in actions different fromour own. Jerome Clayton Glenn [ Future Mind, p.58 ]

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CHAPTER I_______________________________________________________________________________

PREAMBLE THESPIRITUAL LIFE MODERNSTRUCTURE of THINKING MEDITATIVE THINKING __________

I. C. G. Jung: Spiritual Life, Echoes of Collective Unconscious: Archetype

1. Spiritual Life: Mythological Component from Prehistoric World as Archetype

What is the Spiritual Life? a) The answer to this question “What is the SpiritualLife?”, if deeply understood, according to the symbolist M.

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Lings’s words, “has been known to change altogether a man’s life“ (SA,vii) (1) -- that is, to come back to the “Present Past” withC. G. Jung as in the dream with “numberless interconnections towhich one can find parallels only in mythological associations of ideas.” (C.G. JUNG, 152) (2) These mythological components, productsfrom prehistoric world, are considered as types, or“primordial images,” and Jung calls them “archetypes.” Accordingto Jung’s account,

The archetypes appear as involuntary manifestations of unconsciousprocess whose existence and meaning can only inferred, whereas themyth deals with traditional forms of incalculable age. They hark back to aprehistoric world whose spiritual preoccupations and general conditionswe can still observe today among existing primitives. Myths on this levelare as a rule of tribal history handed down from generation to generationby words of mouth. . . . The primitive cannot assert that he thinks. Thespontaneity of the act of thinking does not lie in his conscious mind,but in his unconscious. (Ibid.,153) (3)

b) Therefore, according to H. Coward, emerges out ofthe following principle of differentiation between twoterms: Conscious and Unconsciousness:

To Jung, consciousness is very narrowly defined as that quality ofbeing related to ego. "Consciousness needs a center, an ego to which something isconscious. We know of no other kind of consciousness, nor can we imagine aconsciousness without an ego." (4) The unconscious is simply that which is notactually related to the ego. This term, therefore, does not imply any valuation, and that iswhy Jung carefully avoids using the term "subconscious." (5) In thiscontext, it is not surprising to hear Jung say, " The truth is that the unconscious is always there beforehand as asystem of inherited

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functioning handed down from primeval times. Consciousness is alate-born descendant of the unconscious psyche . . . it is wrong, inmy opinion, to regard the unconscious as a derivative of consciousness. We areprobably nearer the truth if we put it the other way round." (JET, 177) (6)

To sum up, on Coward's observations: Higher knowledge results when the intuitive processes engage theexternal sense perceptions with the a priori forms of the archetypes so that a newlycreated and truly meaningful symbol is given birth in consciousness. . . . In this wayboth the inner archetypes and the external environment, becomes known. As this integration of archetypes with external sense perception proceeds, a selfis gradually individuated or separated out as the persons own particular uniqueness. (Ibid., 75) (7)

2. Spiritual Echoes as Divine Voice of the Death ofthe Living Voice

In the end, as J. Sallis assesses, “echo is nothing but thewords of others, a voice that is the death of the living voice,” such as Echothat has come from to sing and to play the pipe and the lutewith a nymph, Echo that sounded not only in the mysteriouswoods and deep oceans but also the celestial voices throughthe angelic in the mountains. . . . (E, 25) (8) In theend, the spiritual preoccupations of the unconscious and itsarchetypes as “fantasy-images” or metaphors intrude everywhereinto the conscious mind. corresponding to “certain collectivestructural elements of the human psyche in general,” which constitute“the existence of a collective psychic substratum” as “collective unconscious.”Hence we, human beings, are obliged to assume the existenceof these spiritual preoccupations as Echo of our Spiritual

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life, “in order to connect the life of the past that still exists in us with the lifeof the present, which threatens to sleep away from it. ” (Ibid., 157) (9)

In general, Echo awakens the dormant consciousness fromunconsciousness and "still sounds even if its words are no longer really itsown; (. . . .) it continues to echo, to ring out into that open closure thatHeidegger called clearing." (E, 34) (10) In us, cons-ciousness is'mind' that is imperfect, so constantly has to be waiting aSuper-consciousness as Cosmic self-luminous Spirit of Inner Life --- aPerfect Spiritual Reality of our life's significance asDivine Life , which regulates the perfect harmonization betweeninner and outer life. (LD, 1054) (11) And perhaps this isone encountered Echo of "singularity" in the emerging domainof religious Revelation such as cosmicizationon the Transcendental Illuminating Horizon of Time as "tobring the realization of the pure and autonomous real of pure spirit," such as of "purusa" in awakenedreverberation of mind. (JET, I59) (12) The cosmicizationrealized in the union of conscious and unconscious isexplicated by Eliade as follows:

To be sure, this cosmicization is only an intermediate phase, but it is exceptionally important. Obtained after unification, cosmicization continues the same process --- that of recasting man in new, gigantic dimensions, of guaranteeing him macranthropic experiences. But his macranthropos can himself have but temporary existence. For the final goal will not be obtained until the yogin has succeeded in 'withdrawing'to his own center and completely dissociating himself from the cosmos,thus becoming impervious to experience unconditioned, and autonomous. This final 'withdrawal' is equivalent to a rupture of plane, to an act of real transcendence. (JET, 158-9) (13)

II. Echo & Playing-forth as Reverberation of“ Awakened Mind ”

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1. Unsystematic Thinking when " The time of 'system' is over "

Today, for Heidegger, when at the cross-roads "[t]he timeof 'system' is over, the time of rebuilding is not arrived, " the constructionof an 'edifice ideas' to be thought for a way of thinking is too 'great'. In September of 1966,Heidegger gave an interview to the magazine Der Spiegel, and he declared:

For us today, the greatness of what to be thought is to great.Perhaps the best we can do is the strive to break a passage through it. (Seehan, OnHeidegger, 1) (14)

Indeed, on his account, thinking that stands outsidethe domain corresponding to the determination of truth ascertainty is therefore essentially without system,unsystematic. (CP, 45) So, in his 'turn' (Kehre) Heidegger II, throughhis second famous master-piece Contributions to Philosophy,"cultivates a way of thinking" that tries to escape rigiddistinctions between passivity an activity, object andsubject thought, between phenomenon and noumenon. Suchthinking suggests various names initiating a "New Pathway ofThinking for the Future" (CP, 3 ) as a spiritual current whichflows in a New Horizon of our modern world that the futuristEd. Cornish assesses as Hyperchange World, or Mega-event ofour Age. (Fut., 9, 11)

2. Sixfold-structure instead of System

On Heidegger’s conception, instead of systematizationwe have to see it in the six joinings’ [Echo, Playing-forth, Leap, Grounding, The Ones to Come, The LastGod] as the “Full Shaping of the Jointure,” considered as constituents of adynamic self-organi -

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zation in which these “six joinings and Being referentially depend on theturning and its concomitant projecting-opening.” (CHCP, 233) Theprojecting-open is the grounding enopening of the free-playof time-space of the truth of Being is the crucial motive ofthe outline of Contributions to Philosophy with the following six‘joinings’ as constituents of "Sixfold-Structure" instead of System:

* Echo resonates in the essential swaying of Being outof the abandonment of

Being. Being Echo is heard in how Being has abandonedbeings and in how human has forgetten Being as enowning.Echo must encompass the whole of the rift and above all bearticulated as the mirroring of playing-forth. (CP, 75)

Accordingly, “echo” shows itself as the first essential domain of enowningwith its encounter-resonating structure. (CHCP, 114) Echo is thatdomain of swaying of enowning wherein enowning resonates, but in themanner of dis-enowning, which leads into the possibility of enowning.(Ibid., 115)

* Playing-forth means “coming to grips with the necessity of theother beginning from out of the originary positionary of the first beginning.”(CP, 119) Playing-forth shows how there is interplay of the first and the other beginning and how an other beginning emerges and shinesforth from within the first beginning.

Coming from the echo of the truth of Being, which refuses an openswaying, the history of the metaphysical inquiry into beingness of beingsas history of the first beginning plays forth into enowning-historicalthinking, thus constituting the domain of swaying called “Playing-forth.”In this playing-forth the resonating truth of Being is in play as theswaying of the other beginning. (CHCP, 115-6)

And it must be pointed out that, on F-W von Herrmann, Insofar as abandonment by and forgottenness of being are experiencedin the primary essential domain of enowning called 'Echo', and nasmuch abandonment and forgottenness of being refer to the history of machi-national

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swaying of being, being-historical thinking must cross into that seconddomain of swaying of enowning which is called 'Playing-Forth'. (CHCP,115) [Playing-forth means:] Coming to grips with thenecessity of the other beginning from out of the originary positioning of the first beginning. (CP. 119, my addition)

To sum up, Echo and Playing-forth are the soil and field for inceptualthinking' s first leaping off for leaping into the essential swaying of Being [as Enowning- sawying ground for Enthinking] (CP, 57, my addition)

And so the above Sixfold-structure is only considered asthe urground for theSystemic Thinking as Transoperational Thinking .

REMARKS: Ground and Related Words In general, Ground has the meaning of foundation suchas the fact or principle on which something is based (Longman Dictionary.) 1/ Abyss = non-ground. 2/ Ab-ground = a ground that prevails whilestaying away (ab = staying away.) 3/ Ur-ground = ground as foundation withoutfoundation such as Emptiness in Buddhism. (see in CP, xxxi)

3. Reverberation of " Awakened Mind " as Awareness, Openess for Conscious This non-system as non-action or releasement of mind isjust at least "one aspect of the profound implication of new paradigmthinking" (113)(15) concerning the Enthinking as the swinginggateway-opening to provide creativity, the pervasivebirthing sense of an emerging world. In regard to themeaning of this meditative thinking, Heidegger proposes thefollowing determinations:

a) Meditative Thinking and The Dao in Thinking

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Thus, in Heidegger’s view, meditative thinking has itsinherent characteristic as reticence in silence, the abground oflanguage within which illuminating enthinking emerges from thetranscendental horizon, leading us to the way of Being asthe culminating process of spiritual path. This spiritualself-perfection of a thinker with its self-clarity of mind“could respond spontaneously and harmoniously to any situation that arose.”(106) (16) In other words, it brings us to the Dao as theprocess of spiritual life toward ‘the swinging gateway to thesecret of all mysteries.’ (107) (17) On the fundamental level,the Tao is the source of all beings, the governor of thetotality of life. In brief, It is the creative power of thecosmos, the ultimate truth of the universe. In Daoism, “theway of life that accords with this basic (Dao is marked by an absence of strifeand coercion, expressed in terms of ‘non-action’ (Wuvei).” (108) (18) “Non-action does not mean doing nothing and keeping silent. Let everything beallowed to do what it naturally does so that its nature will be satisfied” (109)(19) It involves the absence of any course of action asnon-coercive action. So “all actions are spontaneous and self-soing, andas such, are non-assertive action (Wuvei)” (110) (20) which isequivalent for releasement or serenity (Gelassenheit) that“lies out side the distinction of activity and passivity”... , and “keeping oneselfopen without having anything definite in mind.”(111)(21) In thisconcern it is worthwhile, we think, in examining the fullestdevelopment of metaphor-language in the following Chuang-tzu’s thought:

Within yourselves, no fixed positions: Things as they take shape disclose themselves. Moving, be like water, Still, be like a mirror, Respond like an echo. (112) (22)

This non-action or releasement of mind is just at least“one aspect of the profound implication of new-paradigm thinking” (113)(23) concerning the Enthinking as the swinging gateway-opening toprovide creativity, the pervasive birthing sense of an emerging world. ()(24) In regard to the meaning of this meditative thinking,Heidegger proposes the following determinations:

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By contrast to representative thinking, it (meditativethinking) is thinking which allows content to emerge within awareness, thinking which is opento content. Now thinking which constructs a world of objects understandsthese objects; but meditative thinking begins with an awareness of the fieldwithin which these objects are, an awareness of the horizon rather than of the objects of ordinary understanding. (DT, 25) (25)

An awareness is an openness in which the horizon of consciousness is setup. Heidegger calls this horizon the region. (Ibid., 64)(26) In this region “the world is never a world ‘in itself’ and thus ‘for’anyone, but rather occurs as the openness of beings in man.” ) (114)(27) The evidence of the horizon is “an ‘openness’ which is filledwith views of the appearances of what to our representing are objects.” (DT,65) (28) This horizon must be comprehended through theregion as that which comes to us, and that-which is the regionof all regions as transcendental-region thinking. In thissense:

The region gathers, just as if nothing were happening, each toeach and each

to all into an abiding, while resting in itself. . . . That-which-regions is anabiding

expanse which, gathering all, opens itself that in it openness is halted andheld,

letting everything merge in its own resting... That-which-regions is as with-drawing rather than coming to meet us. That- which-regions is a dynamic ground in which man’s nature emerges. (Ibid., 66) (29)

Heidegger argues that the truth should not beconsidered as a value in itself but related to the shelteredunconcealment-concealment, that is, revelation andwithdrawal occur at the same time in the transcendental-region thinking. It seems that he says the same para-doxical idea of the archetypal principle Yin and Yang in theEastern traditional philosophy such as in Daoism:

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The Taoists saw all changes in nature as manifestations of thedynamic interplay between the polar opposites Yin and Yang, and thus they came to believethat any pair of opposites constitutes a polar relationship where each of thetwo poles is dynamically linked to the other. (115) (30)

It should be pointed out that there is an ultimatecharacteristic of the way conceptualized by theConfucianists. Confucius says, “The way is not far from man,” andfor the Confucianists, to live an ethical life is toaccomplish self-realization of the Tao with five virtues:compassion [humanity] (jen,) duty [rightousness] (yi,) rules ofconduct (li,) wisdom (zhi,) and good faith (xin,) (116) (31)In short,

When the Taoists talk about Tao as being natural, it means thatTao is void and empty, whereas when Confucianists talk about Tao as being natural,they describe it as sincerity (cheng) [by which all things are completed]…Contrary to the Tao of Taoism, the Confucian Tao is strongly humanistic. (117)(32) Generally, the Tao is understood only if we grasp thesecret of harmony which runs like a red thread through allthings in the universe. The harmony which is sought innature as well as in society as daoist worldview is thus "adynamic creative harmony" and "a self-transformative nature of the daoistuniverse" — “a universe in which caterpillars ‘magically’ turns into butterflies,and fish ‘magically’ evolves into birds.” (118) (33) All these thingsare possible, not because of some divine power that existsbeyond limits of human understanding but because thisradical creativity or ‘supernatural’ power is built into thenatural constitution of the universe as natural nexus.Consequently, on the way of his spiritual journey the

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traveler has to “strive to hold the object of concentration, returning to iteach time the mind wanders.” (119) (34) Heidegger also mentions that the key word ‘Dao‘ of Lao-tzu’s poetizing thought which has really the focal meaningof ‘path’ and perhaps the mystery of all thinking discourse’smysteries is concealed in the word ‘path’ as in the operativeword ‘Dao’ because the free-floating spirit of the poet isnot the spirit that can transcend its living situation.According to the characteristic meaning of Dao described inDao Te Ching, the mystery is the gate to the secret of alltruth:

Reaching from the Mystery into the DeeperMystery Is the swinging Gate to the Secret of All Mysteries (121) (35)

In this view, according to O. Poggeler, “Lao-tzu did notbecome significant for Heidegger as a result of a universal and neutral historicalcontemplation, but rather a quite definite context.” (122) (36) Indeed, inOn The Way to Language Heidegger has invoked Lao-tzu:

The key word in Lao-tzu’s poetic thinking is Tao, which ‘properlyspeaking’ means way. Yet Tao could be the way that gives all ways, the verysource of our power to think what reason, mind, meaning, logos properly mean to say— properly by their proper nature. Perhaps the mystery of mysteries ofthoughtful Saying conceals itself in the word ‘Way,’ Tao... All is Way (OWL, 92)(37)

Thus Heidegger conceives the Tao as the way that isnothing but the source of our thinking. It does not makething into thing as ‘bething’ the thing — that is, it allowsthe thing to presence as thing. We could say that “thinking isa kind of ‘waying’ through which the Way, Tao, comes to presence.” (123)(38) as ‘primordial Way’ filled with life, “a life that isconstantly developing and evolving.” (124) (39) As the Way, it

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leads us to the Being’s Illuminating Revelation-Horizon, andonly this. Chad Hansen with the historical account in theChuang-tzu explains the Dao as ‘guide’ differently from ShenTao as the forerunner of Lao-tzu and from Great Dao to referthe actual course of world history (125) (40) However, heexpresses the same meaning ‘harmony’ of the Dao as inHeidegger’s perspective. According to C. Hansen,

Mastering any Dao yields [the] sense of harmony with things. Itis as if the world, not the instructions, guided us. At the highest levels of skill, wereach a point where we seem to transcend our own consciousness. Our normalability to respond to complex feedback by-passes conscious processing. In ourskilled actions, we have internalized a heightened sensitivity to the context.(126) (41)

III. Jointure Instead of System

1. The Pathway of Historical Humanity is not aClosed System In Contributions to Philosophy, Heidegger enacts a questioningabout a pathway in the age of “crossing from Metaphysics to Being-historical thinking” as the other beginning. “Being-historicalthinking is a thinking that is enowned by being in its historicalunfolding.”(CP, xv) Consequently, “over all it is a question of rethinkingBeing-historically the whole of human being” (?) (42) for the world-forming as crossing into the openness of history towards the pathway as Futurity or Historicity to constitute historical humanity. “History is understood as the clearingsheltering of being as such.” (CP, 43) However, in the enactmentof this visionary prospect “always remains only an intimation, though already decisive.” (CP, 3)

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2. Unsystematic is not Arbitrary and Chaotic On the other hand, although history is always alreadyits not-yet as long as it is, although our salvation dependson the sheltering-abiding-sway (enowning) of illuminatinghuman being in the horizon of a mystical emptiness of theabyss-future, “it is impossible to foresee what is ahead.” (43?) Howdo we enact if we do not know the mandate of ourhistoricity? On Heidegger's account,

A thinking that stands outside this domain and outside of thecorresponding determination of truth as certainty is therefore essentiallywithout system, un-systematic; but it is not therefore arbitrary andchaotic. Un-systematic would then merely mean something like “chaotic”and disordered, if measured against system.Inceptual thinking is the other beginning has a rigor of another kind: thefreedom of joining its jointure. Here the one is to the other according tothe mastery of the questioning-belonging to the call. (CP, 45)

At the cross-roads: “The time of ‘system’ is over, the time ofrebuilding is not arrived”, in the meantime, on Heidegger’saccount:

[I]n crossing to an another beginning, philosophy has to have achievedone crucial thing: projecting open, i.e., the grounding opening of the free-play of the time-pace of the truth of Being. How is this one thing to beaccomplished ? (Ibid.,4)

3. Structure of Modern Enframing Thinking: SixJoinings of the One Jointure Heidegger provides anelectrifying solution as distinguishing jointure fromsystem, and proposing the structure of modern enframingthinking: the "Six Joinings" as the "Full Shapping of the Jointure".On his account, each of the six joinings represents aspecific domain of the swaying of Enowning and is determinedfrom within the enjoined whole . He speaks of Being in “thejoining of the jointure” as follows: Each of the "Six Joinings" of the jointure stands for itself, but onlyin order to make the essential onefold more pressing. In each of the six joinings theattempt

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is made always to say the same of the same, but in each case from withinanother

essential domain of that which enowning names. (CP, 57)

To sum up, F.-W. Herrmann gives his assessment:

Each of the six joinings, when held against any other joining, is thespecific domain of the swaying of enowning. The same [not the identical] is thatmanner of swaying of enowning which is the peculiar to each joining and belongsuniquely to it. To say in each joining the same of the same thus meansalways to unfold in thinking, a manner of swaying of enowning. (CHCP, 113)

IV. Primary Role of Echo & Playing-forth: InceptualThinking

1. ECHO In Contributions, Heidegger attempts to think thequestion of the truth of Being out of its originarygrounding in the time of crossing from Metaphysics intoanother beginning with the abandonment of being.“Abandonment of being means that Being abandons beings and leaves beingsto themselves and thus lets beings become objects of machine- tion.” (CP, 78)Because the thinking emerges in a historical transition,Heidegger calls a Being-historical thinking. (CP, 3) Hence Being-historical thinking as the thinking of the transition wouldthink what gives itself to be thought in this passage ascrossing with enthinking in the other beginning as echoingresonance. In general, “Echo must encompass the whole of the rift and above all bearticulated as the mirroring of Playing-forth.” (CP, 75)

a) Echo of Essential Swaying of Being out of the Abandonment ofbeing

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-- Abandonment belongs to forgottenness of being and at thesame time the disintegration of truth. The Echo of the truth of Being and itsessential swaying itself come from within the distress of the forgottenness ofbeing. [A]bandonment of Being is debarring and warding off of enowning.(CP, 79-80)

With the unfolding of the forgottenness of Being — in which the other beginning and thus also Being resonates — the echo must resonate and commence from within the abandonment of Being. (CP, 80)

-- The abandonment of being is the ground andthus also the more originary and essential determination ofa thinking as “overcoming motion that marks in its passage an opening, an inceptive movement that as such enacts the opening motion of athinkingsaying that in its questioning keeps open the possibility of beying out of itsessential sway. (CHCP, 57) (26) -- Abandonment of Being is debarring andwarding of enowning. With the unfol-ding of the forgetnessof Being — in which the other beginning and thus also Beingresonates — the echo must resonate and commence from withinthe abandonment of Being. (CP, 80)

b) Echo as echoing resonance for the crossing It is designed “to prepare for the crossing and is drawn from the still unmastered ground plan of the historicity of the crossing itself.” CP, 5) (28) The echo [as not granting] shows itself as the first essential domain of enowning-throw with its counter-resonating structure for the other beginning.

Here in “Echo” what shows itself in its refusal is the open swaying of the truth of Being as enowning — a truth to which refusal belongs as the origin of all clearing and unconcealing of Being. But the echo of the truth of being as a self-refusing truth is itself a manner of ennowning by which enowning refuses itself in its open manner of swaying. (CHCP, 114)

“Echo”, according J. Sallis, “bespeaks casting, also doubling.”(Echoes, 1) (44) Echo-voice cast out across a space inanywhere and anything, only to be returned, almost as iffrom others, doubled indefinitely. Thus,

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Echo’s speech was limited to merely repeating what someone else had justsaid. It was as though her voice were no longer her own, as though it weretaken over by the words of other, expropriated. . . . In the end she isnothing but the words of others, a voice that is the dead of the livingvoice. (Ibid., 2) (45)

Echoes sounded from a cavern, a temple in the woods, in themountains with figurative historical archetypes, from thePearly Gate of mythological life, singing and playing the pipeand the lute with the nymphs in the Celestial dancing. Daughter of a nymph, she had been taught by the Muses and, once shehad ground up, she had come to sing with them and to dance with thenymphs. (Ibid., 2) (46)

Besides, in the cultural domain, the poetic language assymbol or metaphor would echo what sounds forth in a poem,or blossoms in the sky. . . . Thus, if “Being needs man inorder to hold sway.” (CP, 177) as swaying-enowning then echoneeds poetic language in man, which makes up Being as“counter-resonance” — the most fleeting thing through theenactment of projecting open for the truth of Being in thecrossing as inceptual historical thinking.

2. PLAYING-FORTH If abandonment by and forgottenness of being areinceptually grasped as resonance in the domain of enowning called Echo, being-historicalthinking must pass over the second pathway of swaying-enowning as “Playing-forth.” Coming from the resonance of Echoas swaying-enowning, “Playing-forth is a first foray into the crossing, abridge that swings out to the shore that must first be decided.” ( ) As in itself a transformation-initiating preparation for theother beginning, playing-forth into enowning-historicalthinking discloses the resonating of oriented truth ofswaying-enowning historical-being relating to the leap forthe other beginning. In Preview, Heidegger writes:

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The playing-forth is initially the playing forth of the forth beginning,so that the first beginning brings the other beginning into play, so that, according tothis mutual playing forth, preparation for the leap grows. (CP, 7)

a) P laying-forth: Projecting-open grasped inceptually as Historical Beginning What is projecting-opening into Being is more originarytruth, which transforms Being. (CP, 119) “What is moreoriginary points to the essential sway of truth as the sheltering that lights up.”(CP, 132) The truth of Being is the essential swaying-enowning of truth as the sheltering that lights up, thehappening of the turning point as projecting-open [Phusis]under Inceptual Thinking. “Inceptual thinking is enthinking of the truth ofBeing,” (?) (38) and thus engrounding of the ground for thefirst beginning as projecting-open. For this reason,Inceptual Thinking is grasped as the Historical Beginning.

--- Inceptual thinking is necessary as an encounter betweenthe first beginning and the other beginning. . . . Grasped inceptually, the beginning is Beingitself. The beginning is the Being itself as enowning, the hidden reign of theorigin of the truth of beings as such. And Being is the beginning. --- Inceptual thinking: lets Being tower into beings, within the reticent saying of the graspingword, prepares for this building by preparing for the other beginning, commences the other beginning by putting the first beginningin proper perspective as it is more originarily retrieved. --- Inceptual thinking is masterful knowing. Whoever wants to go veryfar back into the first beginning — must think ahead to and carry out a greatfuture.

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(CP, 41) For Heidegger, inceptual thinking is the originaryenactment of the onefold of echo and playing-forth, which isgrasped here is Being in the joining of those jointures forthe first beginning into Historical-Beginning, Thisstimulates a thinking that stands outside of determinationof truth as systematical certainty, that is standing withoutsystem, unsystematic; but it is not therefore arbitrary andchaotic.

Inceptual thinking in the other beginning has a rigor of another kind: thefreedom of joining of its jointure. The rigor of reservedness is other than the‘exactitude’ of a ‘reasoning’ — a reasoning whose result are equallyvalid for every man and compelling to for such certainty-claims. The basic principle of inceptual thinking is thus twofold: Everything of the ownmost is essentially swaying. All essential swaying is determinedaccording to

what is ownmost in the sense of what is originary and unique. (CP, 45-6)

In the crossing as pathway of “Playing-forth” as thrownprojecting-opening for another beginning, the shelterednessof the inceptual thinking is preserved. Because every explaining never reaches the beginning, every attempt toexplaining is to be avoided.

What is left unasked sheltered and conceals itself as such and allows forinceptual thinking only the uncanniness of rising — of constantpresencing in the openness of beings themselves — to make up theessential swaying. Without being grasped as such, essential swaying is presencing. .But what is more originary points to the essential sway of truth as thesheltering that lights up. The truth of Being is nothing less than theessential sway of truth grasped and grounded as the sheltering that lightup, the happening of the turning point in the turning as the self-openingmid-point. (CP, 132)

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In conclusion, in future thinking as Underway thinking,Historical enthinking as Being-historical thinking throughthe relational context of enowning historicity — ashistorical essentialization of humanity in its opening-projecting futurity as destiny — comes to itself in light asopening-projecting Historical-Being on the TranscendentalIlluminating-Horizon of Time without either any dialecticprinciple in Spiritual Idealism, or any dialectico-historical law in Materialistic Historicism.

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CHAPTER II____________________________________________________________ .

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ECHOES &playing-forth LIVING &DREAMING AT THE SOURCE ____________

A. ECHOES THE MILLENNIUM PARADIGMS "Einsteinand Buddha" (1)

One of the greatchallenges of our time is to unite Reason with the Human Heart, cognition with compassion, science and spirituality, and here we have the groundworks. (1a) W. Nisker In futurecenturies, people may look back at our era a second scientific revolution: the duality of Science versusReligion was . revealed to be an illusion. (1b) J. McFarlane Science demandsalso the believing spirit. Anybody who has been seriously engaged in scientific work of any kindrealizes that over the entrance to the gate of the temple of scienceare written the word: We must have. It is a quality which the scientists cannot dispense with. (1c) Max Plank

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Science withoutreligion is lame, religion without science is blind. (1d) Einstein

I. Buddha and Buddhism [as Blossoming Essential Spirit from Veda]

1. Buddha & his Path of Enlightenment followingTradition Hindu Culture Addhartha Gauthama, known as ‘The Buddha,’ who livedaround the 5th century BC and founded Buddhism in India, amajor religion in the world. The “Buddha” means “AwakenedOne” or “Enlightened One.” Buddha began his Path toEnlightenment as an ascetic following the traditional HinduCulture with its vestiges in Sacred Books Vedanta. (2)

The Buddha takes up some of the thoughts of Upanishads and gives tothem a new orientation. The Buddha is not so much formulating a new scheme ofmetaphy-sics and morals as rediscovering an old norm and adapting it to thenewconditions of thought and life. The Buddha postulates that life is astream of becoming. There is nothing permanent in the empirical [world.] One thing is dependent on another. All these forms changeaccording to the law of Karma.(IP, 272) (3)

In the words of Radhakrishnan:A wonderful philosophy of dynamism was formulated by Buddha 2,500years ago . . . . Impressed with the transitoriness of objects, the ceaselessmutation and transformation of things, Buddha formulated a philosophyof change, and adopts a dynamic conception of reality. (4) (TP, 191) The Buddha postulates that life is a stream of becoming. There is nothingpermanent in the empirical self. One thing is depending on another. Thisis the law of dependent origination. All forms [as reality] changeaccording the law of Karma.

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2. The Four Noble Truth and Art of Perfect Insight His Four Noble Truths are that there is suffering, that it has a cause ofthe suffering, that it can be suppressed, and that there a way toaccomplish this. All things pass away, dreams and hopes, fears and desires. None can resistthe universal supremacy of death.

The cause of suffering is traced to ignorance and selfish craving. Whenwe get rid of ignorance and its practical consequence of selfishness, weattain Nirvana, which is described negatively as freedom from ignorance,selfishness, and suffering, and positively as the attainment of wisdom(prajna) and compassion (karuna). (IP, 272) (5)

The wisdom is the art of perfect insight which opensthe door to a world of wonderment through the meditation andthe practice of Zen which “opens the door to a world of wonderment”for “it is a first step into the wider reality beyond the pale of hidden bias andunconscious assumption.” (ZAI, vii-viii) (6) That is,Buddhism, in Heideggerian words, with the first foray intothe crossing, “aims for direct perception of truth of reality, not defense ofdoctrine or destruction of dissenters.” (Ibid., ix) (7)

In sum, the Buddhist teachings on perfection of insightshow, to those who have reached a certain level of maturityand for whom the time is right, how to break out of the shell ofcultivate belief and spread the wings of independent vision in the sky of freedom. These teachings lead the way from self-projection’s bewilder hall of mirrors into the broaddaylight of penetrating insight’s open, unobstructedspace. . . . If a mirror is perfect clear, it does notchoose among images of things. If the images are notreflected, that means the mirror is not clear yet. You arereject in the images of things on account of the dust anddirt that covers the mirror. If you are on the Great Way,you do

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not fabricate such view. These can be called words ofwisdom. (Ibid., ix, xii) (6)

3. The Self, Compassion, Love, Wisdom andNirvana If “there is nothing permanent in the empirical world,” then we donot take our self as reality when it is nothing but “a bunchof perspectives”: constructs, figments of our imagination, and these perspectives are in constant flux. “We are not bornwith beliefs and ideas; we develop and cultivate them over time.” (6) (PHB, 55)One of the first discoveries of enlightened meditation-practice is that we hold many conditioned beliefs and ideasas usually about ourselves and think who we are. So, “wecreate our own barriers to realizing our true Self.” (PHB, 41) (7)Furthermore,

Religious thinkers, in the attempt to satisfy their metaphysicscuriosity, were championing varied cosmological systems, each visionary claiming truthfor his pet theory. . . . It was not leading them toward through fulfillment andmore dependable happiness; it was becoming mired in obstructive tradition,repetitious rite, and dead or cantankerous dogma. Buddha conceived it as his task tobreak through or sweep away these obstructive tangles, to find an enduringsolution to the real problems of men, and to bring to India and the world a savingmessage of life and love.” (E.A. Burtt, Compassionate Buddha, 20) ()

That is obviously the "Compassionate Life and Love asWisdom " as F. Capra points up: The emphasis on love and compassion as essential parts of wisdomhas found its strongest expression in the ideal of the Bodhisattva, one of thecharacteristic

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developments of Mahayana Buddhism. A Bodhisattva is a highlyevolved human being on the way to becoming a Buddha, who is not seekingenlighten- ment for himself alone, but has vowed to help all other beingsachieve Buddhahood before he enters into Nirvana, before returning to theworld in order to show the path to salvation to his fellow human beings. (TP.98) ()

So, of course, we could decide to drop all our chimericalideas and to live without any fixed perspective. “Then we canlive freely, without clinging to the illusion of the self” (PHB, 78-9) (8)That is, “we have reached a certain level to break out of the shell ofcultivated belief and spread the wings of independent vision in the sky offreedom,” (ZAI, ix) () --- that is, "entering into Nirvana."

4. Buddhism and the Middle Way: Nagarjuna After the Buddha’s death, Buddhism developed into twomain schools: the Hinayana or Small Vehicle as "orthodox schoolwhich sticks to the letter of the Buddha’s teaching" (Ceylan, Burma, Thailand) and the Mahayana or GreatVehicle, believing that the spirit of the doctrine is more important than itsoriginal formulation. (Nepal, Tibet, Indochina, China, Japan, Korea) ()

The Buddha’s philosophical teaching is the Middle Waybetween opposite extremes, and the eminent expounder of thisdoctrine is Nagarjuna, one the deepest thinkers among theBuddhist patriarchs who used a highly sophisticatedarguments to show the limitations of all concepts of realityand thus demonstrated that reality, ultimately, cannot begrasped with concepts and ideas. Hence, he gave it the name‘sunyata’, ['the void', or ‘emptiness’ , ] a term which isequivalent to ‘tathata’ or ‘suchness’ that means “the oneness of the

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totality of all things, the great all-including whole.” (TP, 131) (9) F.Capra mentions:

In spite of the high intellectual level of these philosophies, however,Mahayana Buddhism never loses itself in abstract speculative thought. As always inEastern mysticism, the intellect is seen merely as a means to clear the way for thedirect mystical experience, which Buddhists call the ‘awakening’. The essence ofthis experience is to pass beyond the world of intellectual distinctions andopposites to reach the world of acintya, the unthinkable, where reality appears asundivided and undifferentiated ‘suchness’. [So,] when the futility of allconceptual thinking is recognized, reality is experienced as pure suchness. (TP, 97, mybrackets) (10) In his assessment:

Nagarjuna’s statement that the essential nature of reality is emptiness isjust far from being the nihilist statement for which it is often taken. Itmerely means that all concept s about reality formed by human mind areultimately void. Reality, or Emptiness, itself is not a state of merenothingness, but is the very source of all life and the essence of all forms.(TP, 97) (11)

In fact, Sunyata or ‘emptiness’ is only a highlymetaphorical expression on the way centered on perfection ofinsight beyond dogma and dependency, the most direct way toliberate oneself from the world on the direction towardsintimate reality as pure suchness, which discloses itself assudden Enlightenment. “Enlightenment means that we have directlyexperienced our true intrinsic nature” (TP, 191) (12) when we enter avery personal meditation-space where we can find liberationas suchness, as perfect insight which is insight into thesource of everything, incessantly in motion. “So for theBuddhists, an enlightened being is one who does not resist the flow of life butkeeps moving with it.” As an enlightened being, the Buddha,

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accepting the world as it moves and changes, is always onthe flowing way of life and is one who “comes and goes thus.”Accordingly, Buddhists call the Buddha the “Tathagata”. (TP,191) (14)

II. A. Einstein and Humanism, the Innovator of theMillennium

1. A. Einstein, the Pioneer of Quantum Mechanics Albert Einstein stands the outstanding intellectualattainment of man of the Modern time. In 1905, Einstein initiated two revolutions: a) Theory of Relativity is a fundamental theory ofthe nature of space, time, revolutionized the science ofmodern physics: the special theory modified the Newtonianlaws of motion. b) A new way of looking at electromagneticradiation which was to become characteristic of quantum theoy, the theory of atomicphenomena. The complete quantum theory was worked out twenty years later by a wholeteam of physics. Relativity theory, however, was constructed in its completeform almost entirely by Einstein himself. (TP, 62)

In 1915, Einstein proposed his General theory of Relativityin which the framework of the special theory is extended toinclude gravity, i.e. the mutual attraction of all massivebodies General relativity is a fundamental theory of thenature and the relationship of space, time. (DSL, 89)Besides, among Einstein's numerous other contributions tophysics, one stands out: his hypothesis that light iscomposed of tiny discrete packets of energy called 'photons'for which he officially won his Nobel Prize. In the same time, Max Plank discovered that the energy ofhead radiation is emitted in the form of 'energy packets'.Einstein called these packets 'quanta' and especially

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"recognized them as a fundamental aspect of nature," and Capraconcludes " He was bold enough to postulate that light and every other formof electromagnetic radiation can appear not only as electromagnetic waves, butalso in the form of these quanta. The light quanta gave Quantum theory." . .. (TP, 67) () In sum, "Einstein strongly believed in nature's inherentharmony and his deepest concern throughout scientific life was to find a unifiedfoundation of physics" (TP,62) () And he has at least dedicatedto his future generation the Quantum Theory revealing abasic oneness of the Universe:

Quantum theory shows that we cannot decompose the world into independently exiting smallest units. As we penetrate into matter,

nature does not show us any isolated 'basic building blocks', but ratherappears as a complicated web of relations between the various parts of thewhole. These relations always include the observer in an essential way.The final link in the chain of observational processes, and the properties of anyatomic object can only be understood in terms of the objects with theobserver. . . . (TP, 68)

2. From the " Delusion of the Self " to the " Quantum Koans " On the other, lived millennia apart, on opposite sidesof the earth, he used different methods to understand andinvestigate the same nature of reality discovered by theBuddha. (EB, xi) (15) Although as a scientist, he neverlost sight of the mysterious and unfathomable meaning ofhuman life. "He said that for us to be fulfilled as human beings we must firstliberate ourselves from the self." (PHB, 50) If the Buddha mentionsthe “clinging to the illusion of the self,” as a bunch of perspectives,a construction of figments of our imagination, Einsteinrefers to the “delusion” as a kind of prison for us:

A human being experiences himself, his thoughts and feelings assomething separated from the rest — a kind of optical illusion of his consciousness.This delusion is a kind of prison for us, restricting us to our personal desiresand to

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affection for a few persons nearest to us. Our task must be to . freeourselves from this prison by widening our circle of understanding and compassionto embrace all living creatures and the whole of nature in its beauty. (EB,26) (16)

According to Genpo Merzel, Albert Einstein was a “master of rational thought,” “but he never lostsight of the mysterious and unfathomable. He had great insight into what it means tobe human. He said that for us to be fulfilled as human beings, we must firstliberate ourselves from the self. ” He was deeply concerned with human condition, social justices, andvirtues such as selflessness and devotion to higher ideals.” (PHB,50) (17)

Generally speaking, from an overview of world cultureit might seem as though the Earth was divided according tothe two hemispheres of the brain: — Asia was assigned the right hemisphere, and itsgreat sages turn their attention inward, seeking truththrough intuition and receptive quietude — In Europe and the Mediterranean — the lefthemisphere — the search for truth turned outward, and becomea process deconstructing and analyzing the world, relyingon the more aggressive powers of reason. () (18) Accordingto Fritjof Capra,

The difference between Eastern and Western mysticism is that mysticalschools have always plays a marginal role of the West, whereas theyconstitute the mainstream of Eastern philosophical and religiousthought. (TP, 19) (19) In a words of Lama Govinda, "Anexperience of higher dimensionality is achieved by integration ofexperiences of different centres and levels of consciousness." (TP,151) (20) The four-dimensional world of relativity theory is not theonly example in modern physics where seemingly contradictory andirreconcilable concepts are seen to be nothing more than different aspects

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of the same reality. Perhaps the most famous case of such a unification ofcontradictory concepts is that of the concepts of particles and waves inatomic physics. At the atomic level, matter has a dual aspect: it appearsas particles and as waves. Which aspect it shows depends on thesituation. In some situations the particle aspect is dominant, in others theparticles behave more like waves; and this dual nature is also exhibited bylight and all other electromagnetic radiation. . . . This dual aspect ofmatter and radiation is indeed most startling and gave rise to many of the‘quantum koans’ which led to the formulation of quantum theory. (TP,151-2) (21)

III. Characeralization of East West Pattern

1. The Physicists First of all, these unanswered questions sound asimposing: What is Reality? Can the human mind truly reveal the universe or it is forever hidden from us? Indeedthey had been posed since the time of the ancient Greeks.However, they have taken a new turn asa remarkable scientific revolution confronting one of themost important scientific discoveries of Einstein in themiddle of our twentieth century: The Quantum Revolution.(EM, 1-2) ()

Quantum theory represents the most revolutionary changein scientific thinking. It is the greatest scientific achievements of the twentiethcentury while the Einstein's Theory of Relativity "which rocked the foundations of physics" by proposingentirely "new idea that time is a fourth dimension" in the newconceptions of space and time. On Peat's account, "Eventhough the universe of space-time was unfamiliar, it could still be conceived of apart of objective reality. The elements of Einstein's universe were real, and theirexistence was objective and quite independent of any human observer." (EM,2-3) However, can the human mind truly understand theuniverse? The quantum world involves an order that we havepartially created yet are still attempting to understand.

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In this sense, "quantum reality is both independent of us and dependenton the contexts we create." (EM, 166) () To sum up,

Quantum theory has opened a new door onto reality, a totally differentway of seeing the universe. Bell's theorem has taken this even further. It hasshown that the universe has a nonlocal aspect and that even if quantum theory iseventually replaced by some deeper theory, this non local future will always bepresent physics. What nonlocality means remains something of a mystery. Thereis also the suggestion that nonlocality may extend beyond quantum theory intothe entire universe of matter and mind. In analogous way, the ideas ofnonlocality and a causal harmony may extend through the whole of nature toembrace mind, brain and body. Indeed, as the far-reaching implications of Bell'stheorem are unfolded in physics, they may form new and unified basis for a deeper understanding of the nonlocal universe we live in. (EM, 166) () The crucial test of Bell's theorem had to wait for the design of somehighly sophisticated experiments. The results, however, are now in, and it turnsout that the universe is indeed stranger than anyone could have imagined.There is no going back to Einstein's comfortable commonsense world; we areforced to accept a new vision of reality demanded by Bell's theorem. The task nowfacing physicists and philosophers is to unfold the implications of these newideas and to create a consistent and coherent account of the world. (EM, 2) ()

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2. The Mystics

Besides, in recent decades of our twenty century, manyWestern scientists and philosophers have done extensive study in the Asian wisdomschools. Their discussions have taken a remarkable newturn, and "they have discovered that, like science, this other way of knowinginvolved a clearly proscribed and rigorous discipline. Although it may soundcontradictory, we are realizing that mystical can be learned." (EB, viii)(22) First and foremost among them, F. Capra turned his rationalmind toward the challenge of comprehending an essentiallymystic experience, which he writes down in his The Tao ofPhysics some poetic images as follows:

Sitting by the ocean one afternoon, watching the waves wash against theshore, the California-based physicist realized that the vibrating molecules andatoms composing the scene around him of a cosmic dance of energy. I felt itsrhythm and I ‘heard’ its sound,” he recalls, “and at then moment I knew that thiswas the Dance of Shiva, the Lord of Dancers worshipped by the Hindus.”() (23)

In this master work, Capra has even explored theparallels between the underlying concepts of “the paradoxes of modern physics which seems to have beenanticipated in the paradoxes of mysticism” and the basic ideas behindthe various forms of Eastern mysticism which relates theworld view emerging from the mystical traditional ideas ofHinduism, Buddhism, Taoism, such as Zen and the I Ching.(Sambala’s comments) (24) He writes:

The most important characteristic of the Eastern world view is theawareness ofinterrelation of all things and events, the experience of all phenomena inthe world as manifestations of a basic oneness. All things are seen asinterdependent and inseparable parts of cosmic whole; as different

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manifestations of the same ultimate reality. It is called Brahman inHinduism, Tao in Taoism, Tathata or Suchness in Buddhism. The basiconeness of the universe is not only the central characteristic of themystical experience, but is also one of the most important revelations of modern physics. (TP, 130-1) (25)

In Eastern mysticism, this universal interwovenness always includes thehuman observer and his or her consciousness, and this is also true inatomic physics. At the atomic level,‘objects’ can only be understood interms of the interaction between the processes of preparation andmeasurement. The end of this chain of processes lies always in theconsciousness of the human observer. Measurements are interactionswhich creates ‘sensations’ in our consciousness — for example , the visualsensation of a flash of light, or of a dark spot on a photographic plate —and the laws of atomic physics tell us with what probability an atomicobject will give rise to a certain sensation if we let it interact with us.“Natural science”, says Heisenberg, “does not simplydescribe and explain nature; it is part of theinterplay between nature and ourselves.” (Ibid., 140)(26)

In Buddhism, “Spirituality” is not a merely interiorreality or a mere phenomenon from ordinary existence. Itdoes not presuppose any dualism between the spiritualdimension of reality as a sacred dimension and the profaneworld of the sensorial perception. Rather: It aims at cleaning the mind of impurities and disturbances, such as lustful desires, hatred, ill-will, indolence worries and restlessness, skepticaldoubts, and

such qualities as concentration, awareness, intelligence, will, energy, theanalytical faculty, confidence, joy, tranquility, leading finally to theattainment of highest wisdom which sees the nature of things as they are,and realizes the Ultimate Truth, Nirvana. () (2)

To sum up, Mc Farland asserts:

Both scientists and mystics investigate reality by refining their capacitiesto

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observe extremely subtle phenomena far beyond the limits of ordinaryperception. Physics constructs elaborate measuring devices and uses mathematicalsymbols to represent reality. The contemplative traditions cultivate special forms ofinsight through meditation and other disciplines and use myth, art, poetry,parable, and philosophy to represent reality.Einstein and Buddha both sought to know the deepest truths aboutthe same reality, using many of the same investigative principles. It’s nowonder they had similar things to say about what they discovered. (EB,xvi) (31)

IV. Cultural Message: Computer Challenge to Human Intelligence [Selected quotations] 1. Limitations of Genetic Evolution For tens of thousands of years, human evolution was limited tothe slow pace of

genetic evolution, which enable to take advantage of what we learnduring our lifetimes. Save for a rare mutation, the genes we pass along to ourchildren are the same ones we receive ourselves decades earlier. Culturalevolution is wonderfully faster, perhaps a hundred times faster, because itallows much what we learn to be passed on and combined with whatothers around us have learned via the medium of language. That is whywe can do so much more than our historical ancestors could, even though our brains have not necessarilyevolved at all in the interim. The power of cultural evolution comes in part from itsability to pick out best-of-breed techniques, but even more from its abilityto make these good ideas together in novel ways. (AT, 5) (32) A new kind of parallel and evolutionary computing has now emerged toconnect to this world. This is the true electronic computing revolution. Byprocessing information adaptively, computers will open up important newvitas for us in the social and life sciences. (Ibid., 6) (33)

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one of the major tasks of futurists is to craft images of the futurethat are multifaceted and compelling enough to give meaning to ourdaily decisions. Distinctions between humans and machines will blur.When that actually happens in the 21st century, we will have a worldrenaissance that could properly be called the “Conscious TechnologyCivilization.” The leading indicators of this post-Information Age arealready with us. The whole thrust of Cyborg advances is to take the bestof our external technology, miniaturize it, and then make it part of ourbodies. There’s the Jarvik heart, the Utah Arm, artificial kidneys, theBoston elbow, heart pacemakers, micro-electronically driven limbs,intraocular eye lenses, the MIT knee, plastic skin, artificial ears, bloodvessels, and bones. The miniaturizing of technology for both remedialpurposes and the amplification of human capacity represents a strongtrend toward the “cyborginzation” of humanity. (FM, 1) (34)

2. New Facet of Conscious Technology [The futuring] will explore the many facets of Conscious Technology and the transitions from today into the Post-Information Age [through] the interplay ofsix facets: 1/ First, it is the merger of the human body and technology. Withadvances in bionics, we will gradually become cyborgs, who will be able toelectronically link our bodies with external technology for worldwide communication ofthought and action. 2/ Second, it is the implantation of intelligent computer programming inall external technology to make our built environment our conscious partners. Wewill be able to have intelligent conversations and relationships with inanimateobjects. 3/ Third, it is the appreciation of the dynamic relationship oftechnological and

advances and consciousness growth. Advances in technology alter ourconsci-

ousness, which in turn invents new technology. 4/ Fourth, it is the merger of the attitude toward the world and thetechnocrat’s

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methods of organization of the world. It is the understanding thatwithout the best of the technocrat our civilization will lack the organization toabsorb the pace of change and crumble into chaos. 5/ Fifth, it is a way to view things, as much as it is a new set ofthings to be viewed. Futurists gave early warnings over 40 years ago about the potentials ofthe dawning Information Age. Now it is time to give a similar alert aboutthe coming post-Information Age. (FM, 8)] (35 ) 6/ Sixth, it is the condition of civilization wherein the majority of peopleand / intelligent technology are an interrelated whole. You would still be ableto distinguish humanity from technology, as you distinguish thecolor from the rose, but you would not be able to separate human from technology,just as not be able to separate the color from the rose. (Ibid., 6-7) (36)

b. pLAYING-FORTH INTELLECTUALSEEDBED for THE FUTURE The Third Culture &Futuring

.I. Intellectual Seedbed for Future Humanity

1. The Third Culture &Future Humanity [J. Brokman] a) From the TwoCultures to The Thirst Culture The Third Culture consists of those scientists and othersthinkers in the empirical world who, through their works andexpository writing, are taking the place of the traditional

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intellectual in rending visible the deeper meanings of ourlives, redefining who and what we are. (TC, 17) (1) In 1959 C.P. Snow published a book titled The TwoCultures. On the one hand, there were the literaryintellectuals; on the other, the scientists. This newdefinition by the “men of letters” excluded scientists suchas cyberneticist Norbert Wiener, the physicist such asAlbert Einstein, Niels Bohr, Werner Heisenberg. . . . Inthe second edition (1963), Snow added a new essay, “The TwoCultures: A Second Look,” in which he suggested that a new culture, a “Third Culture” would emerge and closethe communications gap between the literary intellectuals and the scientists.[However, it is only — S.J. Gould’s

Wonderful Life, S. Hawking’s A Brief History of Time, R. Penrose’sThe Emperor New Mind — that science has changed theintellectual landscape. () (2) ?

b) The Third Scientists, not Literary but PublicIntellectuals Now, in The Third Culture, the futurist John Brockman shows,they are scientists, not literary intellectuals, who havethe most to say on the important questions facing mankind.He points out:

Today, third-culture thinkers tend to avoid the middleman andendeavor to

express their deepest thoughts in the manner accessible to the intelligentreading public. . . . We now live in a world in which the rate of change isthe biggest change. Science has just become a big story. The role of the intellectual includes communicating. Intellectuals are notjust people who know things but people who shape the thought of theirgeneration.. An intellectual is a synthesizer, a publicist, a communicator.The Third Culture thinkers are the new public intellectuals.

America now is the intellectual seedbed for Europe and Asia. This trendstarted

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with the prewar emigration of Albert Einstein and other Europeanscientists to America. Through history, intellectual life has been markedby the fact that only a small number of people have done the seriousthinking for everybody else. What we are witnessing is the passing of thetorch of one group of thinkers, the traditional literary intellectuals, to anew group, the intellectuals of the emerging Third Culture. (TC, 18-9)(3)

2. The World Futurist Movement a) About the World Future Society [ Ed. Cornish ,] The World Future Society helps individuals, organizations,and communities see, understand, and respond appropriatelyand effectively to change. Through media, meetings, anddialogue among its members, it raises awareness of changeand encourages development of creative solutions. TheSociety takes no official position on what the future willor should be like. Instead it acts a neutral forum forexploring possible, probable, and preferable futures. Founded in 1966 as a nonprofit educational andscientific organization in Washington D.C., the Society hassome 25,000 members in more than eighty countries around theworld. Individuals and groups from all nations are eligibleto join the Society and participate in its programs andactivities.The Society’s annual conferences provide opportunities tohear and meet many between the literary intellectuals and the scientists.[However, it is only — S.J. Gould’soutstanding thinkers and to take one-or two-day coursesdealing with the future. Chapters of the World Future Society are active in cities aroundthe globe. Chapters offer speakers, educational courses, seminars, and otheropportunities for members in local areas to meet and work together. The Society’s Website (wfs.org) features uniqueresources such as the online Futurist Bookshelf—briefsummaries of new and noteworthy books, reviews, and links to

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order—and Web Forums such as Future Generations, Utopias,Social Innovation, and Global Strategies. (Futuring) (4)

REMARK. The World Future Society’s Future Generations Fund enablesyoung people and others and others to acquire knowledge they did not only to (menage ?) theirpersonal future but also to preserve and enhance the world’s natural and human resources forfuture generations. () (5)

b) Great Transformation in Human Life Our society is currently undergoing a “mega-event.”This is the global transformation of human life and itaffects everyone everywhere. Cornish refers to thistransformation as the “Great Transformation.” In today’shyperchange society, individuals have little stability in their lives. Change brings new demands, newconflicts. Ray Kurzweil says:

The twenty-first century will be equivalent to twenty thousand years ofprogress at today rate’s of progress; about one thousand times greater than thetwentieth century. (cf., Futuring, 12) (6)

He also predicts that a technological “singularity” willoccur at some time in the twenty-first century. This will besuch a massive change that no one will be able to predictits impact on society. (BF, 8) (7) According to Cornish, “Apostulated time in the future when technological progress and other aspects ofhuman evolutionary development become so rapid that nothing beyond thatpoint [named as ‘singularity’] can be reliably conceived.” (Futuring, 299)(8) In fact, the rapid emergence of new technologies has generated scientificdevelopments never dreamed of before. The expression “emerging technologies” is used to cover such new and potentially powerful technologies as genetic engineering, artificialintelligence, and nanotechnology. . . . Nanotechnology deals with atoms andmolecules,

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biotechnology with genes and cells, infotechnology with bits and bytes,and cognitive science with neurons and brains. These four fields areconverging thank to the larger and faster information processing of ever morepowerful computers. Thank to technological evolution, human will transcend our biological limitations to become transhumans and eventuallyposthuman. (SFTNE, 76-8) (9)

Human are the first species which is conscious of it own evolutions and limitations, and humans will eventually transcend these constraints tobecome posthuman. (Ibid., 78) (10)

3. Revolutionary Missions a) Hyperchange in the Future [Ed. Cornish] The acceleration of change has inspired a lively debate about the possibility ofa technological “singularity” occurring at some time in the twenty-first century.The technological singularity would be such a massive amount of change we cannoteven begin to predict its consequences.Technology seems nearly certain to advance even faster during the twenty-firstcentury than it did during the twentieth. The computer has increased theeffective intelligence of humans just as the steam engine increased their physicalpower. A fourth technologicalrevolution may already have started in biotechnology, notably in genetics.Biotech- nology promises revolutionary changes that could be even moreextraordinary than those wrought by the computer. Genetic engineering hasalready started to redesign plants and animas so they can be more productive.Genetic knowledge is already to being used to reduce defects in new bornbabies. In the years ahead, parents will use whatever new technologies becomeavailable to try to make sure that theirs is no ordinary son or daughter, but onethat is superior in one or more ways. They may try to give their chidren themusical capacities of a Mozart or the mental abilities of an Einstein. We mayhope for million of Einsteins, get millions of Elvis Presleys. (Futuring, 19-20) (I4)

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b) Exploration of the Transformation Life is very different in today’s fast-changing world. Tradition no longer laysout our futures. We must somehow create our futures by ourselves, trying, as best wecan, to fit ourselves and our organizations into a highly complex, swiftly changing thatprovides extraordinary opportunities for those with good foresight but potentialdisasters for people who lack it. The pace of change poses similar challenges forbusiness organizations, communities, and the world as a whole. On the other hand, rapid change opens extraordinary opportunities for thosewho have a future-oriented attitude and know how to explore the possibilities oftheir future. The primary goal of futuring is to develop foresight. Foresight mightbe defined as the ability to make decisions that are judged to be good not just inthe present moment but in the long run. Good foresight depends on goodfuturing. (15) (Futuring, 212-3) During the years ahead, goodforesight will be more urgently needed than never before in order to achievepersonal and organizational success. (Ibid., 215) (16)

c) Responsibilities for the Future and Future Generations[Quotations]

We are made wise not bythe recollection of the past but by the responsibility for the future. George Bernard Shaw

If we think that luck really determines the fate of nations and our own fate inwork and life, perhaps we should make our career decisions by rolling dice andselect our political leaders by lottery. But if we recognize that choices reallycount in determining our future, we must also recognize that we ourselves arelargely responsible for our own futures. We went on to look at patterns of change, such as cycles and stages ofdevelopment, that enable us to anticipate certain future events, and also at theway we can use the concept of system to understand many of the bizarre ways inwhich events are fashioned. We moved on to examining methods of futuringthat enable us to learn about the future and so make good decisions about what

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we do knowledge that can help us to create better governments in the future.(Futuring, 215) (17)

Today we have more power than ever to determine our own future, so wemust accept our responsibility for actually making the wise decisions that areneeded. (Ibid., 216) (18) Essentially, one visualizes some conditions in the future, imagines eachstep from the future back to the present, and then acts out the steps like anactor following the a script in a play. (FM, 96) (19) People with goodforesight have a kind of mental “map” of the future. The “map” is very vague andrough, but it gives them a starting place for thinking about their own future andmaking wise decision about it. (Ibid., 222) (20)

Choosing the future of humanity is truly awesome task, but that is theresponsibility that has been thrust upon us. Choosing our collective future is notsimply a matter of selecting our preferred environment from a cosmic menu ofalternative paradises. The fact is, we could make such poor choices that, insteadof getting any sort of desirable future, progress could become regress andcivilization could collapse into barbarism and savagery. History containsnumerous examples of civilizations that have collapsed, relapsed into barbarism, or sheet of risks and opportunities, the future’s bottomline seems elusive: There are too many uncertainties. So perhaps our best policy is to stop worrying whether te future will be as good as we hope or as bad as wesometime fear and just get on with the task of creating a future that we willtry to ensure is good. (Ibid., 227-8) (21)

4. The Feminist Perspective a) The Radical Critique [Adrienne Rich] A. Rich with his book Of Woman Born (1978), according toF. Capra, had transformed his entire perception of socialand cultural change so it is considered as a feminist biblebecause since that time, it became "the struggle of manifesting andpromoting feminist awareness has been an integral part of current life." Hepoints out "If how our perception of female nature has been conditioned bypatriarchal stereotypes," "A. Rich provided further confirmation and, at thesame time, radically extended the feminist critique to the perception of the entirehuman condition. " As with regard to the traditional point of

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view "Patriarchy is the power of the fathers, " Rich begins heranalysis:

A familial social, ideological, political system in which men --- by force,direct pressure, or through ritual, tradition, law, language, customs, etiquette, education, and the division of labor --- determine what part women shallor shall not play, and in which the female is everywhere subsumed under themale. (UW, 225) According to A. Rich's point of view, Our intellectual systems are inadequate because, having been created bymen, they lack the wholeness that female consciousness could provide. "Trulyto liberate women means to change thinking itself: to reintegrate what hasbeen named the conscious, the subjective, the emotional with the structural,the rational, the intellectual (UW, 226) In brief, through A. Rich's feminist critique, Capraasserts, we would recognize: The role of feminism as the major force of culturaltransformation and of the women's movement as a catalyst for the coalescence of various socialmovements" (Ibid., 229)

b) The Coalescence of Feminism, Spirituality, and Ecology[Charlene Spretnak] C. Spretnak is one of leading feminist theorists. Herwork, on Capra's assessement, exemplifies the coalescence ofthree major currents in our culture: feminism, spirituality, andecology. She devotes herself to Buddhist meditation and hermain focus is on spirituality, especially on 'Women'sSpirituality'. According to Capra, she sees women'sspirituality as follows:

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Women's spirituality is securely grounded in the experience ofconnectedness with the essenial life processes. It is thus profoundly ecological and is closedto Native American spirituality, Taoism, and other life-affirming, Earth-orientedspiritual traditions. (UW, 229) Indeed, Spretnak sees woman's spirituality as the crucial link betweenfeminism and ecology. She uses the term 'ecology' to describe the merging of thetwo movements and the highlight the profound implications of feministawareness for the new ecological paradigm. . . . The most important insight, withCharlene Spretnak has been to recognize female thinking as a manifestation ofholistic thinking and female experimental knowledge as a major source for theemerging ecological paradigm. (Ibid., 230-1)

c) Ecology and Social/ Political Dimensions:Eco-feministMovement [ F. Capra ] According to F. Capra himself, in 1977 he discovered "theprofound connection between Ecology and Spirituality," that is, "a deepecological awareness is spiritual in its very essence," and thereby "ecology isgrounded in such spiritual awareness." Subsequently, he realizedabout the important links between ecology and feminism, andthereby the important emerging Eco-feminist Movement. Thisevent opens a new horizon with its social and politicaldimensions which are characterized as the emerging newparadigm dealing with certain kinds of wholes, that is, suchas with living organisms, or living systems. To sum up, An ecological approach, deals with certain kinds of wholes --- with living organisms, or living systems. In an ecological paradigm, therefore, themain emphasis is on life,on the living world of which we are part and on which our lives depend. (UW, 244)

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______________APPENDIX I Nagarjuna and the Middle Way Fritjof. Capra

In the first few centuries after the Buddhist death, several Great Councils were held bythe leading monks of the Buddhist order at which the entire teaching was recited anddifferences in interpretation were settled. The record, ritten in the Pali language isknown as the Pali Canon and forms the basis of the orthodox Hinayana school. TheMahayana school, on the other hand, is based on a number of so-called sutras, whischwere written in Sanskrit. The Mahayana school calls itself the Great Vehicle ofBuddhism.because it offers its addherents a great variety of methods to attain Buddhahood,

Nargajuna

O

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APPENDIX II Quantum Theory

In 1905, Einstein initiated two revolutionary trends of thought. Onewas his special theory of relativity, the other is a new way of lookingat electromagnetic radiation which was to become characteristic ofQuantum theory has thus demolished the classical concepts of solidobjects and of strictly deterministic laws of nature. At subatomiclevel, the solid material objects of classical physics dissolve intowave-like patterns of probabilities of things, but rather probabilitiesof interconnections. A careful analysis of the process of observationin atomic physics has shown that the subatomic particles have no meaningas isolated entities, but can only be understood as interconnectionsbetween the preparation of an experiment and the subsequent measurement.Quantum theory thus reveals a basic oneness of the universe. It showsthat we cannot decompose the world into independently existing smallestunits. As we penetrate into matter, nature does not allow us anyisolated ‘basic building blocks’, but rather appears as a complicatedweb of relations between the various parts of the whole. These relationsalways include the observer in an essential way. The human observerconstitutes the final link in the chain of observational processes, andthe properties of any atomic object can only be understood in terms ofthe object’s interaction with the observer. This means that theclassical ideal of an objective description of nature is no longervalid. (TP, 56-9)Quantum theory has shown that all these astonishing properties of atomsarise from the wave nature of their electrons. To begin with, the solidaspect of matter is the consequence of a typical ‘quantum effect’connected with the dual wave/particle aspect of matter, a feature of thesubatomic world which has no macroscopic analogue. Whenever a particleis confined to a small region of space it reacts to this confinement is,the faster the particle moves around in it. In the atom, now, there aretwo competing forces. On the one hand, the electrons are bound to thenucleus by electric forces which try to keep them as close as possible.On the other hand, they respond to their confinement by whirling around,and the tighter they are bound to the nucleus, the higher their velocitywill be; in fact, the confinement of electrons in an atom results in

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enormous velocities of about 600 miles per second! These high velocitiesmake the atom appear as a rigid sphere, just as a fast rotatingpropeller appears as a disc. It is very difficult to compress atoms anyfurther and thus they give matter its familiar solid aspect.In the atom, then, the electrons settle in orbits in such a way thatthere is an optimal balance between the attraction of the nucleus andtheir reluctance to be confined. The atomic orbits, however, are verydifferent from those of the planets in the solar system, the differencearising from the wave nature of the electrons. An atom cannot bepictured as a small planetary system. Rather than particles circlingaround the nucleus, we have to imagine probability waves arranged indifferent orbits. Whenever we make a measurement, we will find theelectrons somewhere in these orbits, but we cannot say that they are‘going around the nucleus’ in the sense of classical mechanics.(TP, 69-70) Fritjof Capra The Tao of Physics

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CHAPTER III________________________________________________ ECHOING ENTHINKING MYSTICAL-CHAOS THINKING POETIC THINKING I. Enthinking as Finding Echo of Being forCreativity of Truth

1. The Unconcealment of Truth Occurs only fromCreativity of Works of Art According to D. Halliburton’s interpretation, the echoof Being in enowning creates the transcendental motive thattends to animate poetic thinking about Being; and it is justpoetic thinking that discovers the paradigmatic cultural occasions forhistory. (1) Thus opened up in a leap through projecting-opening asplaying-forth, enthinking involves creativity that invents themeaning in its illuminating way for the understanding ofartworks. That is as the seal of Being-historical on thetranscendental horizonal perspective of poetic thinking inthe domain of arts, the horizonal openness of the world. Oneof Heidegger’s interesting question about Being is theunconcealment of truth but unconcealment occurs only when itarises from human works such as artworks.

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Here, the work is thought of in relation to the power of Phusis, whichemerging,

arises, unfolds, and lingers, coming into unconcealment by achieving itselfas

world. (2)

In Heidegger’s view, art lets truth originate inenowning thinking as emerging-abiding sway. Thus, art ishistorical, and as historical it is the creative preservingof truth in the human work (BW, 202) as processual world inwhich both self-creativity and co-creativity arearticulated.

Creativity can make sense only in a processual world that admitsof ontological parity among its constitute events and of the spontaneous emergence ofnovelty. (3)

In Eastern philosophy, the principle of Creativity,exposed in the I Ching has the meaning to produce theinvisible seed of all development. (4) It is the perpetual‘transforming of things and events’ which Chuang-tzu callswuhua ( ) in the vital energizing field and itsfocal manifestations . (5) Creativity involves inenthinking. It is a venturesome openness to anexperience in which the thinker himself as artist may be appropriated and transformed in his accomplishment ofthinking as relation of Being to the essence of man. (BW, 217) However, Man is not the lord of Being. Man is the shephered of Being. . .. . In his essential unfolding within the history of Being, man is being whose Beingas ek-sistence consists in his dwelling in the meaning of Being. Man is the neighbor ofBeing. (BW, 245)

Enthinking as inventive thinking can never be understood definitively. Therefore, it is determined only by

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what is to be thought because “being attunes thinking to itself as Being emerges in the event of enthinking.” (6) Therefore,

Enthinking cannot be judged by any mode of thought. However, thisdoes not mean that enthinking is exempt from all judgment... [It] has to find itsown ap- propriateness. The ‘project’ of enthinking is not subject to arbitrarywhim, because it must learn to adapt itself to the new dimension that itself opensup (7.) Invention undercuts the opposition between creativity and truth... [It]allows the meaning to flourish and allows the finder of the meaning to flourish aswell. Similarly, enthinking is the inventive finding of Being, or the granting ofthe meaning of beings as such. (8)

2. The Authentic Living World is the World of thePoets

Through Heidegger’s reading of Trackl (Austrian poetinfluenced by Holderlin) we can best understand the relation ofpoetry to the world as a whole. (9) On virtue of greatpoets and great thinkers, we can understand our archetypefrom our authentic originary source through our history,that is understood what it is to be human and what enablesus to dwell, to really human. (10) In sum,

Poetic thinking deserves the paradigmatic culture occasion, theceremony, which takes the form, first of a manager, then of a festival or feast. (11)

The aim of enthinking as poetic thinking is to explore akind of transcendental horizon in which “one realizes theinadequacy and unreliability of ordinary language in describing the reality,”and only ‘the true self silence’ as transcendental language

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— the language of logos as message of cosmic living world —can be ‘the echo of reality’. (12) However, Heidegger says, “inthat thinking (in the sense of enthinking) the thinking, i. e.,philosophy, has its ownmost and highest origin out of itself, out of what is to bethought in philosophy.” (CP, 325) This view leads him to concludethe connection between enthinking and invention as follows:

Invention undercuts the opposition between creativity andtruth. [It] allows the meaning to flourish — and allows the finder of the meaning to flourishas well. Similarly, enthinking is the inventive finding of Being, or the granting ofthe meaning of being as such. (13) [Enthinking] elucidates the way of upsurge of meaning thatsustains invention. Enthinking is a signal way in which the truth of Being isfostered. Instead of functioning as a moment of self-presence, enthinking is amoment of thrown throwing in which we enown the event of Being that enowns us.(14)

Heidegger asserts that the essential worth of man doesnot consist in his being as substance of being but rather,‘thrower’ from Being itself into the truth of Being asprojecting-open in the world. Thus man, is within Being andso dwells in that through which it has its Being with itsessential mystery of existence. It is just the mysticaltranscendence that makes it different from all other intra-mundane entities, the disclosedness of beings, theopenness of Being as resonances within its enowning itself.(BW, 141) Because a counter-resonance holds sway betweenenowned projecting-open and enowning-throw, within enowningitself, enthinking’s revelation belongs to the resonance asits abground within the domain of projecting-opening throughthe connection of the essential jointures such as Echo andPlay-forth. This joining creates the trascendental motive

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that tends to animate poetic thinking in the domain of theleap thinking enowning.

While, in counter-resonance to enowning-throw, thinking in‘Echo’ and ‘Playing forth’ is still implicitly enacted as an enowned projecting-open, in thedomain of the swaying of the leap thinking enowning. (16)

For Heidegger, enthinking and Being belong together.In this sense enthinking is enowning. So the way ofenthinking is determined by Being itself, (CP, 69) andenthinking is determined only by what is to be thought. (CP,325) Because Being becomes enowning in the other beginning, the echoof Being must also be history and must know and at the same time be ableto say the moment of history. (CP, 76) On the other hand, Beingattunes enthinking to itself, as Being emerges in the eventof enthinking, that is, as “the directive to and echo of that whichhappens as the truth of the essential swaying of Being in the uniqueness of en-ownement.” (CP, 51) According to F. W. von Hermann’sexplanation,

Here in ‘Echo’ what shows itself in its refusal is theopen swaying of the truth of . Being asenowning — a truth to which refusal belongs as the origin ofall clearing and unconcealing of Being. But the echo of the truth of Being as a self-refusing truth is itself a manner of enowning by which enowning refuses itself in itsopen manner of swaying. Accordingly, echo is that domain of swaying ofenowning wherein enowning resonates, but in the manner of dis-enowning, whichleads into the possibilities of enowning. (17)

II . ECHOING-CHAOS THEORY — POETIC THINKING

1. Mystical Echoing Chaos as Abground of Enthinking 178

According to S. H. Kellert, “Chaos theory is a young field ofscientific inquiring that stretches across many etablished disciplines bluring old distinction and creatingnew ones.” And he proposes the following definition: Chaos theory is the qualitative study of unstableperiodic behavior indeter- .ministic nonlinear dynamical systems.” (WC, 1)(18) Dynamical system is a symplified model of the varying behavior of anactual system. (WC, 2) (19)

In the I Ching, the Book of Change, Chaos is understood as adiscipline of the movement of Yang and Yin in theirinterplaying of order and disorder as coevolution process.So “what appears as Chaos is not Chaos at all.” (20) Chaos is thedynamic nature and movement from Chaos (Yang) to order (Yin)and from order (Yin) to Chaos (Yang) (21) as emerging-abiding sway of Dao. Because Echo joined to Playing-forth is“the soil and field for inceptual thinking’s first leaping off for leaping into theessential swaying of Being.” (CP, 5) Echoing-Chaos theory isportrayed as confirming the insights of poetic thinking inthe transcendental horizon as well as the resonance of thesituation, developing a language particularly suited to theinterweaving of poetry and thinking as abground throughwhich Being emerges as beings. (PT, 104-5) (22) So in theechoing-chaos field the thinker “moves by resonance among theneired(?) cycles of the Tao.” (Tao of Chaos, 131) (23) In other words,as nonresistance to Chaos echoing-chaos helps the thinker toreorganize himself at a new level. “The Tao of Chaos suggests thatby including, allowing, and expanding the context of individual chaos, a neworder is revealed.” (24)

The echo of Being as refusal in the abandonment by beingmust encompass the rift between the first and the otherbeginning as a cosmic articulation, the mirroring ofplaying-forth which is “a first foray into the crossing, a bridge thatswings out to a shore that must be decided,” that is, “what is ownmost toplaying-forth is historica.” (CP, ) So “the playing-forth of the history is

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in itself essentially a transformation-initiating preparation for the otherbeginning as creativity.” (CP, 119) Creativity is involved inenthinking as invention which is a venturesome openness toan experience in which the thinker himself as artist may beappropriated and transformed. (25) However, self-transformation does not mean that the self changes toanother self, but the self in the sense of the birth of trueself. (26) So according to Dao de Jing, recognizing themeaning disclosing power of the cultivated human as trueself is “the way in which this personal articulation extends beyond thehuman community into appreciating the cosmic itself.” (27)

Enthinking is thrown in the resonance of enownment aschaos echo of unthought, which would be considered as theground for the Echoing chaos theory. Indeed, “The Tao of Chaossuggests that by including, allowing, and expanding the counters of individualchaos infinitely if necessary a new order is revealed.” (28) And thisnonresistance to chaos helps the poetic thinker to organizehimself at a new level for enthinking. It is just poeticthinking that discovers the paradigmatic cultural occasionfor history. In this mystical region Being strikes man and shiftshim into transformation in the essential sway of truth,passing over the domain of projecting-opening where the‘bursting open’ of unthought as mystery is the clearing for thesheltered unconcealment-concealement of Being. (29) Withoutmystical poetic echoing, thinking’s possibilities consist ina mere process of gathering volatilized phenomena.Furthermore, ‘the operation of the poetic spirit’ (Holderling)is the mirroring-playing, casting hermeneutical shadows onthe luminous images of historical archetypes. Accordingly,art is then conceived on terms of enowning and is defined asthe setting-into-work of truth, where truth is ‘object’ andart is human creating and preserving (BW, 211) — preservingin the meaning of letting the work be a archetypical work.So through human being, Being confirms itself in works ashistory and just becomes the necessity of the essence ofBeing-historical humanity. (30)

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2. Poetic Echoing Word — Image-World In the domain of art “the neighborliness of poetry and thinkingis the ‘dwelling in nearness of the poetic thinker” (31) as the mirror-playing of Being-historical world. D. Halliburton mentionsthe following quotation as the strifing formation of theworld’s process playing as mirroring:

The four, the unity of the four, presences as the appropriating mirror-playof the betrothed, each to the other in simple oneness. The fouring presences asthe worlding of world. The mirror-play of world is the round dance ofappropriating. Therefore, the round dance does not encompass the four like a hoop. Theround dance is the ring that joins while it plays as mirroring. (32)

Thus Heidegger’s fourfold world is characterized by theworld harmony as onefold connected intimately andintricately with the notion of play and with the ‘image’ ofthe mirror which is poetized as the totality itself asmirror-playing of poetic world with its living word-images.(33) Heidegger’s mirror is not in fact a mirror which is tosay an object, but is something more like a process throughwhich the totality of events is to play. This total dynamicconfirmation mirrored Heidegger calls ‘mirroring-play’. (34)The following passage illustrates the poetic world of themirroring-play:

The four, the unity of the four, presences as the appropriatingmirror-play of betrothed, each to the other in simple oneness... The mirror-play ofworld is the round dance of appropriating. Therefore, the round dance does notencom- pass the four like a hoop. The round dance in the ring that joins while itplays as

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mirroring [VA, II. 53/180] (35)

The poetic word which opens a new image-world astranscendental world with a new vision such as in a poem echoing new creation:

As a successful word and creation, the poem is not the ideal butthe spirit reawakened from infinite life. It does not describe or signify an entity, butopen up a word of the divine and the human for us. The poetic statement isspeculative inasmuch as it does not reflect an existent reality does not reproduce theappea- rance of the species in the order of essence, but represents the newappearance of a new world in the imaginary medium of poetic invention. (36)

In our everyday world, according to P. A. Johnson, whatis fundamental to being human is something spiritual as holylife, so “if we are to dwell, to really be human, we must take measureourselves in relation to this spiritual possibility,” (37) and he arguesthat Poetic images are able to reach out towards this holy and holdopen possibility of this divine touching the human. (38)

Thus, even though all transcendental truth is everinchoate and indeterminate, we can overcome all ourfinitude, our inadequate, and our limitation in space andtime. In other words, in the transcendental-horizonthinking thought is presupposed unthought as the existenceof a transcendent reality reflected through itsarticulations between the essential nature of human life andits past as inherent archetypical spiritual heritage in ourfourfold world. (39) Because language is the creator ofthinking and the aim of thinking is to let language itselfspeak, the essence of language is to be heard precisely itspoetic diction..

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Poetry does not speak language, nor does thinking speaksLanguage speaks in the nearness of poetry and thinking. The speaking of language is thepoetic thinking of Saying, the silent ringing out of the stillness in the nearness ofSaying: language speaks poetically and thought fully. (40)

Poetry and thinking, however, are mode of saying. So“the neighborliness of poetry and thinking is the dwelling in nearness” ofthe poetic thinker. (41) Thus “the neighborliness of poetry andthinking is ‘dwelling in nearness’ of the poetic thinker.” (42) In thisrespect the thinker has the possibility of understanding thepoet better than he understands himself. (43) Accordingto H.-G. Gadamer, Holderlin writes:

In that the poet feels himself seized in his whole inner and outer life by thepure tone of his original sensation and he looks about him in his world, it is newand unknown to him, the sum of all his experiences his knowledge, hisintuitions and memories, art and nature, as it presents itself within and without him;everything is present to him as if for the first time, for this very reason ungrasped,undeter- mined, dissolved into sheer material and life. And it is supremelyimportant that he does not at this moment accept anything as given, does not start fromanything positive, that nature and art , as he has learned to know and see them, donot speak before a language before him. (44)

Heidegger wants to link poetry (as unthought) andthought because he thinks of poetry as illuminating spirit-power that can reveal the mystery of our world and ourexistence on the transcendental horizon thinking, and

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essentially, it can speak the truth. In the transcendentalhorizon, poetic language becomes transcendental languagethat echoing as cosmic language, responsive to thefundamental logos of Being, can reveal our world andtransform our existence. In his view, “Poetry and thought, eachneeds the other in its neighborhood,” (OWL, 70) and the poet is not a“simple versifier” as A. C. Graham remarks in his Disputers of the Taobecause

His interweaving of metaphors, water, valley, root, gate,mother, with Way itself as only another of them, is not the illustration of abstract thought, it isthe thinking itself. (45)

For Heidegger, the thinker as poet is the mediatorbetween gods and mortals, between the divine and humanworld. He feels itself seized in the world-as-a-whole(including him) ‘by the pure time of his original sensation’ as it isnew and strange to him for the first time. “Poetical saying iswhat first lefts mortals dwell in the earth under the sky before the divinities.”(46) Everything is present to him as poetic images withpoetic statement about ‘a new world in the imaginary medium ofpoetic invention’. (47) “Poetical saying is what first left mortels dwell in theearth under the sky before the divinities” (48) Therefore, thinking isfundamentally poetic in the following way:

Thinking says the dictation of the truth of Being. Thinking isthe original dictare. Thinking is the ur-poetry that precedes all poesy... All poetry is thebroader and narrower sense of the poetic is, in its ground, a thinking. The poeticnature of thinking preserves the holding-sway of Being’s truth. [Holzwege, 203]

3. Echo as Resonance of Unthought: House ofEnthinking

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In his Letter on Humanism, Heidegger announces hisconception of language: “Language is the house of Being. In its homeman dwell.” (BW, 217) However, “Being [is] shaken to the depths by whatis unhought in the thought.” (OWT, 76) So we can also say, inhis poetic view, that echo as resonance of unthought is thehouse of enthinking; in its house man thinks poeticallybecause here “the essence of language and of poetry is toughed on” andBeing and saying belong together. (BW, 211) The resonancein the turning of enowning is the most sheltered andconcealed essential sway of Being. “This shelteng-concealmentlights up as sheltering only in the deepest clearing of the site for the moment.”(49) So the essential sway of Being itself is the counter-resonating enowning that “grounds the sheltering and thus the creatingof god, who only divinizes Being in Work, in sacifice, in deed and in thinking.(CP, !85) On the other hand, truth grounds as truth ofenowning. “In enowning, enowning itself resonates in counter-resonance.”(CP, 185) And according to Chuang-tzu’s theme, “[as] themusic of nature is not an entity existant outside of things,” (50) the echoof Being in enowning creates “the transcendental motive that tends toanimate poetic thinking about Being,”(54) through artwork. In poetic thinking we are motivatedby an emerging cosmic echo that impels us to forgetourselves in a leap into an ‘Illuminating horizon’ that “transforms

us and reveals beings in a new way.” (51)

In brief, poetry admits the existence of unthought asits ab-ground, which opens the path of enthinking through poetic thinking as emergingtransopereflexive thinking in the TranscendentalIlluminating-Horizon. In this Horizon enowning as reciprocalappropriation gathers the fourfold together in a luminouscosmic dance with earth and sky, gods and mortels – thedance in which we can be aware of image-words and hear themessage delivered by historical archetypes in the echo-resonance of our world.. It is just [poetic] enthinkingthat discovers the paradigmatic cultural occurrence ofhistorical archetypes because only thinkers as poets couldbe sensitive to the richness of the meaning of the

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appropriating mirror-play of Being-in-the-world. Enthinkingin the question of the essence of artwork as reflection onwhat art may be is completely determined by the question oftruth of Being which belongs to “the propriative event by way ofwhich the meaning of Being can alone be defined.” (BW, 210) Thismeans that a more originary, rigorous enthinking is nothingother than poetic thinking within the transcendental horizonwhere poetry and thinking belong together, impinging on eachother, and each calling for the other in transopereflectivethinking which can open our mind and creats new insights forthe exploration of our existence in the future.

According to Toynbee, each civilization was a responseto a challenge, and H, R. Pagells in his The Cosmic Code,concludes that

The challenge to our civilization which has come from ourknowledge of the cosmic energies that fuel the stars, the movement of lights and electronsthrough matter, the intricate molecular order which is the molecular order whichis the biological basis of life , must be meet by the creation of a moral andpolitial order which will accumulate their force or we shall be destroyed. (CP, 309)(52)

Enthinking in the resonance of mystical echo brings us thepanoramic vision of enlightened awareness as openness throughtrustworthy cosmic articulation where a sky-string, a singlemelocule may rise the hope, spark the imagination, inflamethe passion, illuminate extraterrestrial intelligence asmessages conveyed and processed. (53) Therefore, we canopen ourselves through projecting-opening to the ‘enownment-moment’ as historical moment; we make real mystic communication --in the process of thinking through history -- with the revelation of Being asthe source of life’s dynamic pattern (54) in the resonance of chaos echoesfrom elucidated genetic message of the vital emergence field andits focal manifestations in the perpetual transforming of

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things and events in what Chuang-tzu call Wuhua (53?) Thusenthinking brings forth the essential qualities of the pathof thinking, a clear sense of immanent direction for ourthinking so that our sudden flash of enlightenment in theecho of Being as resonance in enowning involves with thesituation outside as it is not separate from us. To sum up,in enthinking we get ourselves entangled in the dance and play of life in theworld (55) as a totality of meaning and purpose within which we, ashuman being, can act and encounter other beings as authenticbeing in the manifestation of Being-historical world asidentical image from any trend of global politics andculture.

CONCLUSION According O. Poggeler, Heidegger said in oneconversation with a Buddhist monk Bikkhu Maha Mani fromBangkok that “his life work had been to free us from the prison that we carrywith us all our lives.” However, many challenges arose along theway. Until the thirties he recognized that his ideal of theconstruction of an academic philosophy on the ground of hishermeneutical phenomenology is no longer satisfied.Besides, “the parties and churches seemed to be failing to provide structuresfor communal life.” (57) So Heidegger called for a revolution tocome from university for new thinking and “he sought to take over theimpetus for such a thinking from that spirituality with still vital in Asia.” (58)And in his essay West-East Dialogue: Heidegger and Lao-tzu O.Poggeler concludes:

Heidegger has more than any other European philosopherinitiated dialogue between the West and the Far East... Today a relatively unified worldciviliza- tion is being built which is meant to secure the survival of humanity; inthis situation it is imperative to have dialogue between the various tradition. Heidegger has provided a significant stimulus or such dialogue; and yetthe task

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to which he applied himself has not accomplished, but is being handeddown to us as something open-ended. (59)

In sum, for Heidegger’s philosophy, the question of ‘the meaning of Being’ is always ‘the question of all questions.’ Nevertheless, the task hitherto remains: To restore Being from within the truth of Being. (CP, 8) In addition, manas ‘seeker of Being’ enacts, in so far as he is one who creates in thinking as “the poet who founds Being.” (CP, 9) However, “the poetic, like the oracular, (GA 39:127) is language which manifests itself partly as a secret, namely, as that which. Therefore, Heidegger claims that we of today have this one duty: To prepare for that thinker by means of a grounding that teachs far ahead, of a secure preparedness for what is most question-worthy .(CP, 9)

Because transopereflexive thinking “capable of preparingtruth for what is coming true,” (CP, 37) enthinking as inceptual,historical, and transopereflexive thinking in thetranscendental horizon obviously emerges as the silentsource leading itself to a new rethinking. So a new transformationmotivates a new reconstruction of our identities and perspectives of themultifarious and conflicting configurations of traditional,local, national, and now global forces of the present time.(60) Although we have a lucid comprehension that “[a] cultureis not the product of a group mind’ or the expression of a general will,” and“[a] culture evolves when new practices further the survival of those who practicethem,” (61) we argue that

Heidegger’s enthinking is evidently a revolution for a new thinking, for a new

paradigm of systemic thinking playing forth toward the postmodern adventure

in our age. And so although global forces can be oppressive and erodecultural traditions

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and entities, they can also provide new materials to [rethink] and rework[our] identities [and our society] and can empower people to revolt againsttraditional forms and styles [and all foreign forces as reactionary] to create newmore emancipatory ones. (62 )

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APPENDIX Hyperchange & Singularity Ray Kurzweil

In today's hyperchange society, individuals have little stability in their lives. Change brings new demands, conflicts and stress as people cope with new jobs, new residences, new spouses and children, andnew colleagues.Furthermore, there seems to be a general consensus today that change will continue to accelerate in the year ahead, and the anticipations of some observers are mind-boggling. The noted inventor Ray Kurzwell says:

The whole twentieth century was actually not one hundred years of progress at today's rate of progress. It was twenty years of progress at today's rate of progress. And we'll make another twenty years of progress at today's rate of progress, equivalent to the whole twentieth century, which was no slouch for change, in another fourteen years. And then we'll do it again in seven years. That pace will continue to accelerate, and because of the explosive nature of exponential ground, the twenty-first century will be equivalent to twenty thousand years of progress at today's rate of progress; about one thousand times greater than the twentieth century. (Futuring, 12)

The acceleration of change has inspired a lively debate about the possibility of a technological "singularity" occurring at some time in the twenty-first century. The technological would be such a massive amountof change we cannot even begin to predict its consequences.

Opinions differ on just what this event would be, but the idea is that at a certain point in the future technological progress will become so rapid that really weird things happen. Technology will have escaped human ability to control it or to forecast it, so it's any body's guess what might happen. Kurzweill says that the singularity could " rupture the very fabric of human history." (Futuring, 12)

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Notes1. Vivekananda, Living at The Source (LS), 1993, SAMBALA, p. vii.2. C.G. Jung, The Archetypes . . . . 3

1a. Einstein and Buddha(EB), 2002, ed. by Thomas J. McFarlane,Seastone, Berkley, California, p. x.1b. Ibid., xii.2. Ibid., 17.3. Indian Philosophy [Sourcebook,] (IP),1973, Radhakrishnan &A. More, Princeton University Press, 272.4. The Tao of Physics (TP), 1975, Fritjof Capra, Shambhala,191.5. IP, 272.6. The Path of the Hman Being (PHB), 2003, D.G. Merzel,Sambala, 55.7. Ibid., 418. Ibid., 78-9.9. 10. TP, 97.11. TP, 97.12. TP, 191.13. Ibid.14. Ibid.15. EB, xi.16. EB, 26.17, PHB, 5019. TP, 1920. TP, 151.21. TP, 151-222. EB, viii.23. 24. EB, 14.

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25. EB, ix.26.27. PHB, 161. 28. PHB, xii. 29. EB, xvi.30. AT, 5.312. FM, 1.33. FM, 8.34. FM, 6-7.

Notes

1. The Third Culture (TC), 1995, John Brokman, Simon & Schuster,New York, London,Tokyo, Toronto, Sydney, 17. 2. 3 TC, 18-9. 4. Futuring (Fut.), 2004, Edward Cornish, World FutureSociety, USA, ? 5. ?6. Fut. , 127. BF, 8 ?8. Fut. , 299.9. Seeing the Future Through New Eyes (SFNE), 2008, ed. by G.Wagner, World Future Society, 76-8.10. Ibid., 7811. Fut. , 188.12. BF. 73.13. Ibid., 74. 14. , 19-20.15. Fut., 212-3.16. Ibid. 215.17. Ibid., 215 ? 18. FM, 96 ?19. ? , 22220. ? , 227-8.

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PART II________________________________________________ MEGA-EVENT & HYPERCHANGESOCIETY

Information Revolution &Globalization WORLD ORDERS, NETWORKSOCIETY GLOBALCULTURE and POLITICAL CULTURE Towards AnEnlightened Culture

We need to train ourselves to think both realis- tically and creatively about the future.Thinking creatively about the future meansfreeing our thought processes to imagine amuch wider range of possibilities than we are in thehabit

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of doing. The goal of futuring is not predictthe future future but to improve it. We want toanticipate to anticipate possible or likely futureconditions conditions so that we can prepare forthem. We especially want to know aboutopportunities and risks that we should be readyfor. Edward Cornish [Futuring, pp. 64-5]

CHAPTER IV _________________________________________________________

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MEGA-EVENT & NEWWORLD DIGITAL AGE,INFORMATION SOCIETY ConsciousTechnology Politics& Society

I. Mega-Event & Conscious Technology Civilization[J. C. Gleen]

1. Great Transformation & Hyperchange Society [ Ed. Cornish ]

According to Ed. Cornish, “Mega-event is the globaltransformation of human life, and it affects every body everywhere.” (Futuring,9) (1) Indeed, in our age, after World War II, we can seethat a technological revolution, centered around informationtechnology has transformed, at accelerated pace, all thefoundations of our lives. Economies throughout the worldhave become globally interdependent, introducing a new formrelationship between economy, state, and society. “Thecollapse of Soviet statism, and the demise of the International Communism,brought the Cold War to an end, reducing the risk of nuclear holocaust.”Capitalism itself has undergone a process of profoundrestructuring with different intensity and orientationdepending upon the nature of political forces andinstitutions in each society. (RNS, 1-2) (2) However,societies are not only the result of technological andeconomic transformations. So, the futurist J. Brokmanargues:

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Throughout history, intellectual life has been marked by the fact that onlya small number of people have done the serious thinking for everybodyelse. What we are witnessing is the passing torch from one group ofthinkers, the traditional literary intellectuals, to a new group, theintellectuals of the emerging third culture.” (TC, 19) (3)

And a new world, according to M. Castells, is takingshape with “the blooming of cultural social movements, such aslibertarianism, human rights, feminism, and ecology asenvironmentalism.” () The interaction between culturalidentity, social movements, and politics and the reactionsthey triggered brought into being:

a) a new economy, the informational / global economy, b) a new dominant social structure, the networksociety, c) a new culture, the culture of real virtuality.

These three elements underlie social action andinstitutions throughout an inter-dependent world. (EM, 367)(4) Thus, one characteristic socio-revolution emerged inour human history, and our society had to pass through three greatesthistorical Technological Revolutions:

(i) Agricultural Revolution: Near East, 11,000 yearsago, grain cultivation, huntrs, gatherers, trading goods, early cities, roads, shipping,metal working, wheeled vehicles, writing, schorlarship, science.

(ii) Industrial Revolution: Britain, 1750, steamengine, electric power, machine powered vehicles, powermachinery in factories, factory towns, urbanization, rail-roads, automobles, airplanes, natural resources — metalores, coal, petroleum.I LOVE THIS WHOLE OVERVIEW OF THE CYBERNETIC REVOLUTION ITIS VERY READABLE AND IT IS ALL SO TRUE!!!!

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(iii) Cybernetic Revolution: United States, 1944,computer, cheap decision making for problem soluble byalgorithms, mathematical calculations, processing records,database management, telephone exchanges, telephoneoperators, computer operators, systems analysts . . . .During the same period, Ed. Cornish asserts, the world’spopulation has more than doubled, giving our planet todaybillions more people than it ever had before the twentiethcentury. More or less unconsciously, things viewed in 1945are now seen wrong and vice versa with new values andlifestyles. The world is different now. He writes:

Since 1945, we have reshaped the planet to fit the desires of theautomobile driver. Engineers have paved highways through jungles andacross tundra. Tunnels now connect France with England and Swedenwith Denmar. . . . Many of these changes have altered our own nature.With our cell phones, we can chat with people across the world instead ofour neighbors next door; our internal horizons are broader as a result. .. . (Futuring, 11) (5)

Furthermore, that change will continue to accelerate inthe future. In The Age of Spiritual Machines, Ray Kurzwell sayshis visionary anticipations as follows:

The whole twentieth century was actually not one hundred years ofprogress at today’s rate of progress. It was twenty years of progress attoday’s rate of progress, equivalent to the whole twentieth century. . . .And because of the explosive nature of exponential ground, the twenty-first century will be equivalent to twenty thousand years of progress attoday’s rate of progress; about one thousand times greater than thetwentieth century. (cf., Futuring, 12) (6)

On the other hand, our society, "analogous to a single-celled organisms which, as complex adaptive system, willnaturally progress from chaotic, disorganized,undifferentiated, independent states to organized, highlydifferentiated, and highly interdependent states. However,we can't quite figure out the hell this thing is that we're

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creating. We're right at that point of transition, andthere's something coming along after us. (TC, 385)These transformations as politico-structural culture lead tothe substantial modification of social forms relationships of life as the emergence of a newculture as a new society —emergence of a Fourth Culture?

2. Cybernetics Revolution and Human Consciousness

a) Computer and Artificial Intelligence Towards the end of the last century, in his famousmaster-piece The Emperor’s New Mind (1989) Roger Penrose posed the question: “Can a computerhave a mind?” And he had expounded his assessment:

The question touches upon deep issues of philosophy. What is a mind?Does mind really exist? . . . My main purpose here is not so much to attain toguess answers . . . . (ENM, 3-4) (7) [However,] an area of much interest inrecent years is that referred to as artificial intelligence, often shortened simply to‘AI’. How far has AI been able to progress to date? It would be hard for me totry to summarize. There is an apparent dilemma here. (Ibid., 11)(8). . . . Computability is not at all the same thing as beingmathematically precise. One can argue that a universe governed by lawsthat does not allow consciousness is no universe at all. . . . For theanswers to such questions to be resolvable in principle, a theory ofconsciousness would be needed. But how could one even begin to explainthe substance of such problems to an entity that as not itself conscious . . .? (Ibid., 448-9) (9)

b) Intelligent Computer towards the Age of Cyborginization On the other hand, in the same time, the futuristJerome Glenn offers a “detailed and fascinating look at his vision of the21st century in Future Mind (1989).” (Praise for FM, on front

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flag) (10) Following Gleen, Future Mind explores today’strends leading into tomorrow’s, and it reveals:

(i) Human beings will be as integrated with technology astechnology will

be integrated with consciousness. Distinctions between humans and machines will blur. When that actually happens in the 21st century, wewill have a world renaissance that could properly be called the“Conscious Technology Civilization.” (FM, 1) (11)THIS IS SCARY BUT ALREADY HAPPENING. (ii) Technology can already simulate the humancharacteristics of recognition, voice synthesis and intelligent computer programming.(Ibid., x) (12) The miniaturization of technology for bothremedial purposes and the amplification of human capacity represents a strong trend toward the “Cyborginization” of humanity. (Ibid., 1) (13)

(iii) Cyborg technology is the internalization oftechnology, and willbecome a key factor in the merger of consciousness and technologySo life seems to be able to use its technology to keep alive under variant conditions that we humans only approximate with mystic meditationor the use of external technology. (Ibid., 104) (14) WILL WE SOONUNITE AGAINST OTHER PLANETS? (iv) A Cyborg is a human who is dependent on technologyfor some vital function. We are miniaturizing that technology andmaking it part of our bodies. Slowly but surely we are adding moretechnology to our bodies. We are becoming cyborgs. (Ibid., 102)(15)

To sum up, consciousness creates technology, which in turn expandsour consciousness,

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which in turn improves our technology, and so forth. Technology is the mirrorof consciousness. Looking into this mirror changes our consciousness.(Ibid., 2) (16)SIMPLE YET SCHOLARLY AND STRONG

REMARK I. Speculative nonsense? [Quotations]In 2006, Warwick had an experimental Internet-ready microchip surgicallyimplanted in his brain. Building off the success of widely availableimplants like cochlears that treat certain types of deafness, Warwick’simplant research dealt with enhancing human ability. In a December 2006interview with IT Wales, he discussed an experiment he took part in withhis wife, wherein the couple actually traded neural signals — a crudeform of telepathy:

We had my implant which linked my nervous system directly with the computer an onto the Internet, and my wife Irina, who also had electrodes pushed into her nervous. System to link her nervous system to the computer and the Internet, and we essentially linked our nervous systems together electrically so that when she moved her hand, the neural signals from her brain went from her nervous system and appeared on my nervous systems, and therefore up of my brain. So her brain signals travelled electronically to stimulate my nervous system and brain, and when she moved her hand three times, I felt in my brain three pulses, and my brain recognized that m wife was communicating with me. It was the world’s first purely electronic communication from brain to brain, and therefore the basis for thought communication. (ICCW, 199) (17)

REMARK II. The Creative Age [Quotations] This age is ‘digital’, for computers have transformed everysector of our economy and society or are about to, and we know, too, that the new age is than the age ofinformation, which for many years have been what followed the postindustrial era. It is also the ageof knowledge, for those who are able to sift through the tones of information one can get by“Googling” almost any subject, and who can get value and just invention or innovation to a product orservice, will, too, find new wealth. But it is creativity that best defines the quality most of us needto succeed in the economy. Call it the Creative Age or The Age of Innovation ? What is important is that we recognize that a whole new economy andsociety based upon creativity and innovation is emerging and that, as a consequence, we recognizethe vital importance of reinventing our communities, our schools, our businesses, and ourgovernment to meet the challenges that such major shifts are compelling. (Ibid., 150) (17)

3. Computers & Digital Age — Information Society

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a) Computer and Information Technology Revolution [Norbert Weiner]

The first Information Technological Revolutionoriginated with Harvard professor Howard Aiken’s initiativein 1937, and the first computer is built by IBM with NorbertWeiner in 1944. It had more 750,000 parts and filled aroom, but it could do arithmetic at the rate of threeadditions per second. (Fut., 17) (18) After, it was SiliconValley in San Jose where the microelectronics was build withthe institutional leadership of Stanford University that theintegrated circuit, the microprocessor, the microcomputer, .. . were developed, and that the heart of electronicsinnovation has beat for four decades, sustained by about aquarter of a million information technology workers. (RNS,53) (19) According to Castells, “By the mid-1970s Silicon Valleyhad attracted tens of thousands of bright young minds from around the world,coming to the excitement of the new technology in a search for the talisman ofinvention and money.” (Ibid., 55) (20) Computers become a hotarea for both business and government. The computerinitiated a major transformation in the production,financing, marketing, and distributions of services in theU.S. economy. In 1970s, the economic transportation intensified because ofhaving computers. “The computer enables to create the Internet, and withthe Internet come media convergence and vehicle for the distribution of voice,video, and data over a single system.” (ICCW, 139) (21)

In the 1980s, the Internet developed for all ordinary peopleto communicate instantaneously with each other. By thebeginning of the twenty-first century, cell phones linkedinto the global network of interconnected computers andtelecommunications systems, such as InternationalTelecommunication Union. . . . (Futuring, 18) (22)

b) International Telecommunication & Role of Internet The Internet alone provides immediate access to aglobal market place with millions

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of people selling us things, organizations offering jobsopportunities, government agencies explaining theirservices, universities describing their faculty and courses,and innumerable experts and other interesting with eachother. People and organizations now have ways to createfutures for themselves that are far richer and more excitingthan could even have been imagined a century ago. (Futuring,xii) (23) On Patrick Tucker’s account,

The Internet of today represents a brilliant but transitory Golden Age.True, the `web allows millions of already well-read scholars to connect toone another and work more effectively. The Internet’s chaotic and varieddigital culture is very much a product of the fact that people who came bytheir reading, thinking, and research skill during the middle of the lastcentury are now listening, arguing, debating, and learning as neverbefore one could draw reassurance from today’s vibrant Web culture ifyoung people, more at home in this new medium, displayed a propensityfor literate, critical thought that was similar to their parents. (ICCW,195) (24) THIS HAS ALWAYS BEEN TRUE THROUGHOUT HISTORYTHAT WE NEVER BELIEVE THAT OUR YOUNGER GENERATION IS ASTHOUGHTFUL, AMBITIOUS, ETC. AS OUR GENERATION WAS. IMUST SAY, HOWEVER, THAT AT LEAST POLITICALLY I SEE AVERY ACTIVE AND THOUGHTFUL YOUNGER GENERATION INAMERICA. I PUT MY HOPE OF THE FUTURE INTO THEM BECAUSECLEARLY OUR CURRENT LEADERS ARE NOT PROVIDING US WITHMUCH HOPE FOR ANYTHING.

II. Globalization & Reconstruction of World Order [ Held &McGrew ]

1. Globalization as Transcontinental Flows & Patterns of Social Interaction

a) What is Globalization? .The term “globalization” has its origins throughout recordedhistory, can be comprehended as a trend of the enlargement of thegeographical scope of human communities as increasing thescale of social organizations. It denotes the expanding s

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scale, deepening the impact of transcontinental humanorganizations that link distant world’s regions andcontinents. (G/AG, 1) (27) In The Global Transformations Reader,G. Modelski describes its historical expanding scale asfollows:

Six thousand years ago, , when a great society began to take form amongthe city states of Mesopotamia, the effective radius of its area may havebeen two or three hundred miles; two thousand years ago, when theRoman Empire dominated the Mediterranean basin , the radius of itscontrol may have been one thousand miles or more (for a time it includedMesopotamia.) The spread and enlargement of areas of civilization wereat the same time occurring in the Chinese and Indian realms, so much sothat what McNeil calls the “closure of the Eurasian ecumene” occurredbetween 500 BC and 200 AD, some two millennia ago. Within thistimespan, Hellenic culture reached India, while the Han Empireestablished a degree of contact with India and its missions established theexistence of the Roman Empire. The epidemics that swept the ancientworld around that time may have been the first practical consequence ofthe establishment of some pattern of interaction in the Old World.Generally, however, these interactions remains for a long timeintermittent, indirect, nonpolitical, and not yet truly global. (GTR, 55)(28)

And for summary, he explains his spectacular appraisal asfollows: A most important characteristic of globalization was itsmarvelously uncontrol-

led character. Despite the force and impetus of the process, this was notan organized expansion of a centralized system, as were thecontemporaneous Chinese expeditions to Africa. This was not anexpansion of one entity, called Europe, seizing overseas territory; it wasrather the spilling over of a multitude of enterprises from Europe onto theworld. In turn, the impact of the process also change Europe. No oneempire emerged but rather a series of imperial domains, each incompetition with the others. . . .

Globalization helped to consolidate the system independent states for Europe and

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ultimately also for the world, by fostering the growth of a diversity of organizations, each one of which served as the seedbed of new autonomy and diversity. But above all, this process strengthened the state, and by doing so it markedly affected the course of future political development. (Ibid., 58) (29) According to D. Held & A. Mc Grew, globalizationdenotes the deepening impact of transcontinental transformations in the scale of humanorganization across the world’s regions and continents. “Butit should not be read as prefiguring the emergence of a harmonious worldsociety or as a universal process of global integration in which there is a growingconvergence of cultures and civilizations.” (G/AG, 1) (30) This isthe permanent debate about the world we live in, which isalways reshaped by global forces in each of the coreareas::“the role of the state, the fate of national culture, the nature of theworld economy, the role of global governance, the extent of global inequality,and the ethical foundations of political community and global order.”(Ibid., x) (31) So the “Making Sense of Globalization” sounds as“The Myth of Globalization.” (Ibid., 3) (32) And G. Modelskiconcludes:

The historical experience of globalization does not permit us to makeany optimistic or easy conclusion. It offers no grounds for the opinion that the large community must, of necessity, create wide benefits; indeed, there are reasons for thinking that it may instead create opportunities for great dangers. But it also discloses no theoretical or practical considerations that show that the large community is inherently unable tobe good. The large community is here and can no longer be avoided; perhaps it can be made better. (Ibid., 59) (33)

b) Towards a Global Politics The traditional concept of the state, considered as thefundamental unit of world order, presupposes its relative homogeneity with a set of singular purposes directed towardsa pacific and perfect bliss. “But the growth of international and transnational organiza-tions and collectivities, from the United Nations and its

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specialized agencies to international pressure groups and social movements, hasaltered the form and dynamics of both state and civil society.” (G/AG, 16) (34) Held: writes:

The ideas of global politics challenges the traditional distinctions between the domestic/international, territorial/non-territorial, inside/outside as embedded in conventional conceptions of inter-state politics and ‘the political’. (Held, 1999)Moreover, global politics today is anchored not just in traditional geo concerns but also in a large diversity of economic, social and ecological questions.

(G/AG, 17) (35)

In addition, nations and peoples are connected by thedevelopment of many new communication systems withinformation technologies which “have dramatically altered the natureof political communication” Especially, The expansion of greatnumber of developments, including the rapid emergence ofdiverse agencies and organizations., involving governments,Inter-governmental Organizations (IGOS) and International Non-Government Organizations (INGOs). (Ibid., 18) (36) In sum,conclude the globalists,

Globalization is eroding the capacity of nation-states to act independently in the articulation of domestic and international policy. . . . Despite what the skeptics claim, political power is being reconfigured.(Ibid., 24) (37)

2. Reconfiguration of Political Power a) Politics and Power [ L. P. Thiele ] .Definitions. Dr. Thiele, an eminent national and international lecturer on topics in political theory has elucidated in his essay Thinking Politics the meaning of Politics aand the deliberation of its theory as in the following clarification:

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POLITICS IS OFTEN defined as the art and science of government.Government refers to the institutions and processes through which binding are made for a society. Politics, then pertains to the means employed to organize and regulate collective human existence. (Th. P, 46)

POLITICAL THEORY is deliberation about the proper organizationof collective human existence. It is concerned with understanding political life as it is defined by the public use of power. This investigation of things political has traditionally been understood as an inquiry into the nature of "the good life." Political theorists describe the components o this life, speculate on its requirements, evaluate its potential and argue for its achievement. (Th. P, xi)

On Thiele 's account, the project of thinking politics means three things requiring the following explanation:

--- First, to think about politics is to think about the means and ends of political life. It entails exploring the nature and charting the limits of politics. Thinking about politics is to think about the means and ends of political life. It entails exploring the nature and charting the limits of politics. Thinking about politics is primarily an analytical and historical enterprise. --- Second, thinking politics also means through politics. To think through politics is to acknowledge that one's own attitudes, beliefs and values are themselves products of a political life. . . . Thinking through politics, then, is a consideration of the various political forces that stimulate and constrain

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thought and action in greater and lesser degrees. This is largely a self-reflective and interpretive project. --- Finally, thinking politics means thinking politically. To think politically is to think explicitly about one's opinion and behavior in reference to common standards, rights, and responsibilities. To think politically is to think as a member of political society, rather than as a particular individual with particular interests. . . . The task of thinking politically is normative and critical in nature. (Th.P, xii-xxiii)

b) Formation & Rule of the Modern State First of all, we have to discern the general conceptionconcerning the meaning of two terms: Nation and State. 1/ — In general, Nation is a large group of people living in one area and usually having an independent government’, and its sovereignty, or — Nation is a large group of people with the same race and language, such as Kurdish Nation. (Longman Dict.) — Nation is cross class collectivities which share a sense of identity and collective political fate. (G/AG, 27) (38)

2/ State is a complex webs of institutions laws and practices (G/AG, 27) (39) for a government or political organization of a country.

What is essential is the historical distinction betweennations and states which only came to merge in the modern age. At the turn of the millennium, we can make out very different patterns in the world:

1/ Nations without states (Scotland, Quebec);

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2/ States without nations (Singapore,Taiwan). 3/ Pluri-national states (Soviet Union, Spain, China, the United Kingdom). 4/ Shared-nation states (South Korea, North Korea). 5/ Nations sharing states (Swedes in Sweden and Finland, the United Kingdom. ( ) ( 40) According to D. Held and A, .McGrew, contemporarysocial life is connected with the modern state which“appears to be omnipresent, regulating the conditions of life from birthregistration to death certification.” Modern states developed asnation-states:

Modern states emerges in Western Europe and its colonial territories in the eighteenth and nineteenth centuries, although their origins date back to the late sixteenth century. They distinguished themselves initially from earlier forms of political rule by claiming distinctive symmetry and correspondence between sovereignty, territory and legitimacy. . . .The regularity power of such states expanded throughout the modern period creating systems of unified rule across demarcated territories, centralized administration, . . . . , professional standing armies, a concentrated war-making capacity and, concomitantly, elaborate formal relations among states through the development o diplomacy and diplomatic institutions. (GTR, 9) (41)

Modern nation-states are political communities which create the conditions for `establishing national communities of fate; and few seem willing to give this up. Although national political choices are constrained,they still count and remain the focus of pubic deliberation and debate. According to the skeptics, national political traditions are still vibrant, distinctive political bargains can still be stuck between governments and electorates, and states continue to rule. (GTR, 11) (42)

c) The Creation of Modern State and The Centralization of Power For a long period of our history, we have lived out ourlives by the conflicting trends of a web of globalizationand identity of our local culture. While the information

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technology revolution have transformed our ‘infrastructure’ ofour society by the restructuring of capitalism, “[t]he rise of themodern nation-state and nationalist movements altered the landscape ofpolitical identity,” and “[t]he conditions involved in the creation of the modernstate were often also the condition which generated a sense of nationhood.(G/AG, 25-6) (43) In these circumscribed territories, thestate makers need to centralize and reorder political powerand strengthen their power, they need “to depend on coopera- tiveforms of social relations with their subjects,” that is, the necessary ofa “consolidation of ethnic communities via a common pubic culture, sharedlegal rights and duties, and an economy creating social mobility for its memberswithin a bounded territory.” (Ibid., 26) (44) So, Eley and Sunywrite in their Becoming National: A Reader:

Most successful nationalisms presume community of territory, language, or culture, which provide the raw material for the intellectual project of nationality. Yet, those prior communities should not be “naturalized”, as if they had always existed in some essential way, or have simply prefigured a history yet to come. . . .

(M. Castells, PI, 31) (45)

However, in Castells’view, for some modern social theories, “nationalism, and nations, have a life of their own, independent ofstatehood, albeit embedded in cultural constructs and political projects?" (46)So, four existentiell analysis must be emphasized when discussing contemporary nationality and nationalism:

Firstly, contemporary nationalism may or may not be oriented towardthe construction of a sovereign nation-state, and thus nations are, historically and analytically, entities independent of the state.

Secondly, nations, and nation-state, are not historically limited to the modern nation-state as constituted in Europe in the two hundred years following the French Revolution.

Thirdly, nationalism is not necessary an elite phenomenon, and, in fact, nationalism nowadays is more often than not a reaction against the global elites. To be sure, as in all social movements, the leadership tends

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to be more educated and literate than the popular masses that mobilize around nationalist goals. . . .

Fourthly, because contemporary nationalism is more reactive than proactive,, it tends to be more cultural than political, and thus more oriented toward the defense of already institutionalized culture than toward the construction or defense of a state. When new political institutions are created, or recreated, they are defensive trenches of identities of identity, rather than launching platforms of political sovereignty. (Ibid., 33) (47)

d) Political Projects and Role of New Elites' Generation For Held and McGrew, on the other hand, the sense of nationality and commitment to the nation as ‘national community of fate’ has to be considered asthe explicit political project of certain elites as 'great personage', or hero who “actively sought to generate a sense of nationality and commitment to the nation.” (Ibid., 27) (48)

Accordingly, many nations were built up on the basis of “ethnic cores” whose myths and memories, values and symbols shaped the culture and boundaries of

the nation. . . . Of course, the construction of nations, national identities, and

nation-states has always been harshly contested.— States are complex webs of institutions, laws and practices, the special reach of which has been difficult to secure and stabilize over fixed territories.— Nations are cross-class collectivities which share a sense of identity andcollective political fate. — Nationalism is the force which links states to nations: it describes both the complex cultural and psychological allegiance of individuals to particular national identities and communities, and the project of establishing a state in which a given nation is dominant.---The fixed borders of the modern state have generally embraced a diversity of ethnic, cultural and linguistic groups with mixed leaning and allegiances. The relationships between these groups, and between such

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groups and states, have been chequered and often a source of bitter conflict.

In the nineteenth and twentieth centuries nationalism become a force which supported and buttressed state formation in certain places (for example, in France) and challenged or refashioned it elsewhere (for instance, in the United Kingdom.) (G/AG, 27-8)

(49)

But today, with the pace of growing complexity in this twenty- first-century, the myth of 'great personage' has been dispelled The creation of newgeneration of elites is expec-ted. This transformational leaders requires that people "challenge old traditional mental models," and especially "help the organization think more strategically and challenge assumptions about their models." To sum up, Wallace and Trinka argue:

Twenty-first-century leadership requires a different model of leaders, all capable, confident, and prepared for the villains and threats to their organization: leaders at all levels. Yes, employees and staff also step up to leadership. Where the heroic leader may only see other leaders around them, the transformational leader seek out, develops and rewards leadership at all levels. The self-confidence based upon competency development, clear objectives, and interdependent collaboration build by transformational leaders permeates the organization. Twenty-first-century leadership commits to developing successors son that, when one generation of leaders moves on, a legacy of leadership is maintained . (SFNE, 368-9)

3. National culture and Globalization: Global Flows of Culture

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a) Globalization as Intensification of Flows Transcending National Boundaries The development and spread of information andcommunication technologies has been an important component which exemplifies “the notion ofglobalization being characterized by the intensification of flows that transcend

[all] national boundaries.” (GW?, 49) (50) There are huge andfast-growing culture flows between countries. — Ownership of televisions and radios has increased enormously worldwide. — National broadcasting systems are experiencing declining audience shares. — Cable and satellite ownership rates are increasing very high. (Ibid., 54) (51)

In modern societies, new technologies are key components ofcultural globalization. Global media corporations are impinging onnational broadcasting regimes, through digital, satelliteand cable systems. We live our lives, our gender, ournationality as publicly institutionalized and becomesstructured into an ‘array of identity.’ This phenomenal growththe notion of globalization, and “No one seriously argues thatnothing has changed, that national cultures continue unchanged in the contextof cultural globalization.” (GW?, 65) (52) We could enumerate somepatterns of points of view in the great globalizationdebate of our modern time as in the following:

(i) Globalists consider globalization is a real phenomenon, an inevitable trajectory

of development, so “any attempts to resist it are doomed to failure.” (GW?, ) (53) There is a fully developed global economy “driven by uncontrollable market forces which have led to unprecedented cross-national networks of interdepen- dency and integration. National borders have dissolved.” (Ibid., 90) (54) — Optimistic globalists see globalization as an inevitabledevelopment as

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social relations to improve the quality of life.They extol the value of the

Global Village developed by Marshall McLuhan (in 1960.) “It refers to the transcendence of constraints of physical place enabled by new communications technologies that allow instant, inexpensive, global communications.” This conception has become a powerful and popular metaphor, which through the media extols the “Global Village”, “the Democratic and participatory possibilities afforded by the Internet.” (GW?, 55) (54)— Pessimistic globalists also focus on increasing inequalities and the growing power of the global media corporations and growing power of the media corporations. and cultural imperialism thesis, which pointsto global cultural homogenization and sees this as operating in the interests of USA and the West. “Thegrowth of global communication and culture flows has little to do with leveling the playing field, and reducing inequalities.” (Ibid., 57) (55)

(ii) Traditionalists are skeptical about globalization. They believe that globalization is only a myth with the metaphor of its ‘Global Village.’ They believe that most economic and social activity is regional, ratherthan global, and still see a significant role for nation-states. Traditionalists argue that in spite of increasesin global flows of trade and money around the world, these are not substantially different to the economic and social interactions that have occurred between nations in previous of historical times. “Traditionalists see the majority of economic and social activity as still being essentially regional rather than truly global in spatial scale.” (GW?, 23 ) (56)

(iii) Transformationalists believe that globalization represents significant shifts, but

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question the inevitability o its impacts. They argue that there is still significant scope for national, local and other agencies. (Ibid., 23) (57) New forms of intense interdependence and integration are sweeping the interna-

tional economic system. Transformationalists conceive “the present era as another step in a long evolutionary process in which closed local and national economies disintegrate into more mixed, interdependent and integrated ‘cosmo-politan’?” In brief, “They belive that globalization represents a significant shift, but question the inevitabilty of its impacts. They argue that there is still significant scop for national, local and other agencies.” (GW?, 23) (58 )

This is part of a tradition that treats globalprocesses and the local responses to them as part of a long-run tendency towards the dissolution of local and nationalsocieties. . . . The present era, by contrast is one ofunprecedented transformation in the patterns ofinternational enmeshment and marginalization of economicsactors, resulting in a very uneven and complex relationship between territorialboundaries and transnational forms of business activity.. Ultimately, the process oftransformation designated by the term globalization is a contingent and historically specific one,the outcomes of which remain open and always evolving. (Selected quotations, GW?, 90) (59)

b) Politics Beyond Borders: Emergence of Global Politics, Power ShiftAs globalization has intensified, the power of national government to tackle it appears to have declined. In an interconnected world, the distinction between domestic or local, foreign or international, begin to lose its relevance. Besides, many practical policy considerations, the accumulation of trans-border issues raises more

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fundamental questions then he organization of economic and social life appears systematically to transcend territorial jurisdictions? “To answer such questions”, for D. Held, “we need to review briefly the core principles that have defined the constitution of modern political life since the birth of the nation-state.” ( GW?, 131) (60)

Today, humanity is organized into separate nation-states, each jealously guarding its right to self governance, the question of sovereignty remains highly charged since it is at the core of nationality. (Ibid., 133)(61) The power of government is no longer primarily organized and exercised on a national scale but, increasingly, has acquired transnational, regional or even global dimension. “ As a consequence, the business of government and politics, itself, is becoming internationalized and globalized.” (Ibid., 135)(62) And according to transformationalists,

[T]he notion of global politics does not deny the continuing significance of national politics or politics between states; i.e., traditional geo-politics, butit does suggest that both are embedded in a dense web of social, economic and political relations which transcend national borders, in turncreating overlapping, rather than territorially exclusive communities of fate. In the ‘global neighbourhood’ all politics, understood as the pursuit of power and justice, is ultimately global politics. (GW?, 149) (63)

4. Politics and Future Society [ R. Kurzwell ] a) The Emergence of Automated Personalities

With the apparition of Computer Intelligence or Artificial Intelligence (AI) and the 'Robot Societies' in our world, a new society emerges with "automated personalities" as companions, teachers, caretakers, and lovers. "Automated personalities are superior to humans in some ways" Especially, such as having very reliable memories, and if desired, predictable (and programmable) personalities. "They are not yet regarded as equal to humans in the subtlety of their personalities, although there is disagreement on this point." (ASM , 206)

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b) Difference between Human and Machine Intelligence Evidently, there are total ontological differences between human and machine intelligence because, Kurzwell argues,"the advantages of human intelligence are becoming more difficult to identify and articulate." On the other hand, "Computer intelligence is through interwoven into the mechanisms of civilization and is designed to be outwardly subservient to apparent human control." (?)

1/ On the one hand, human transactions and decision require by law a human agent of responsibility, even if fully initiated by machine intelligence. 2/ On the other hand, few decisions are made without significant involvement and consultation with machine-based intelligence. (ASM, 208)

Indeed, for Kurzwell, It is difficult to cite human capacities of which machines are incapable. Unlike human competence, which varies greatly from person to person, computers consistently perform at optimal levels and are able to readily share their skills and knowledge with one another. A sharp division no longer exists between the human world and the machine world. Human cognition is being ported to machines, and many machines have personalities, skills, and knowledge bases derived from the reverse engineering of human intelligence. Conversely, neural implants based on machine intelligence are providing enhanced perceptual and cognitive functioning to humans. (ASM, 222)

The distinction between human and machine intelligence is blurring as machine

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intelligence is increasingly derived from the design of human intelligence, and human intelligence is increasingly enhanced by machine intelligence. (ASM, 223-4)

To summary, in fact, Kurzwell asserts. "machine intelligence is still largely the product of an evident collaboration between humans and machine, and has been programmed to maintain a subservient relationship to the species that create it." (ASM, 208)

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APPENDIX NATIONALISM &GLOBALIZATION FUTURE PROSPECTS [ Selected Quotations ]

I. What is Nationalism ?

It has been widely held that human nature develops through historywith pervasive patterns of thought and behavior in anyone group ofpeople distinguished it from others. What, then, gives the language,culture, and collective experience of a group its particular identity? —To whom the very term “nationalism” is attributed; it was the soul of thenation to which the group belonged. (AO’H, OCP, 603) (1) According toS. I. Benn, at least five senses can be identified with the word“Nationalism”:

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1/ A sentiment of loyalty to a nation, that is Patriotism; 2/ A propensity, as applied to policies, to considerexclusively the interests of one own nation, especially in case as where these compete withthe interests of other nations 3/ An attitude which attaches high important to the distinctivecharacteristics of a nation and , therefore, 4/ A doctrine which maintains that national; culture should bepreserved; 5/ A political and anthropological theory which asserts thatmankind is naturally divided into nations, that there are determinate criteria foridentifying a nation and for recognizing its members. 6/ Each nation is entitled to an independent government of itsown [as State]; that state is legitimate only if only constituted in accordancewith this principle , and that the world would be rightly organized, politicallyspeaking, only if every nation formed a single state and every state consistedexclusive ly of the whole of one nation. (EP, V5, 442) (2)

In sum, Nationalism is “a doctrine which hold that national identity ought to beaccorded political recognition, that nations have rights (autonomy, self-determination,and/or sovereignty,) and that the members of the nation ought to band together indefense of those rights.” (M. Walz, OCP, 603) (3)

II. Nature and Criteria of Nationality

A. Traditional Conception As characterization, Benn identifies a nation by the followingcriteria distinguishing from groups of other kinds of groups [such asCosmopolitan City, United Nations]. a) The nation defined by the state A nation, wrote the French revolutionary ideologist the Abbe Sieyesin 1789, is “a union of individuals governed by one law, and represented by the same law-given assembly.” Thusconceived, a nation’s unity and identity drive from politicalorganization, and the state would thus be logically prior to the nation.If we do distinguish nationality from citizenship to matters ofcitizenship in ordinary speech, it is principally by narrowingcitizenship to matters of political and legal status, whereas to

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determine nationality, we take into account criteria like by place ofbirth, parentage, language, and cultural tradition. (E P, V5, 443) (4)

b) The nation defined by language and culture The concept of nationality as language and culture becamearticulate, as an element in nationalist ideology at the end of theeighteenth century, mainly through the works of German writers such asHerder, Novalis, Schleiermacher, and Fichte. [Benn emphatically pointsout:]Whereas for the French revolutionaries a nation was a group ofindividual subject to a single political order, for the Germans nationswere distinguished from one another by God and Nature. Each had itspeculiar character closely related to its common language. Sincelanguage is a vehicle of a tradition, preserving and transmittingsentiments, symbols, emotional associations, and myths, to share anative language is to share a common culture. Schleiermacher wrote:

“Every language is a particular mode of thought, and what is cogitated in one language can never be repeated in the same way in other.” (Ibid.) (5)

This concept of nationality tended to be associated with a metaphysicaldoctrine that saw every Nation as the expression of a spirit of idea,which in turn expressed a particular aspect of the divine image. Thediversity of nations was a reflection of the diversity of reality, andeach nation made its necessary contribution to the progress of mankind.

c) The nation defined by common heritage [ Important ] The conception of nationality as language and culture was challenged byErnest Renan in 1882. It is a ..mistake, says Renan, to confuse nationswith ethnographic and linguistic groups. Common racial origin,language, or religion, common economic interests, or the facts ofgeography are not sufficient to constitute a nation. According toRenan:

What constitute a nation is the possession, first, of a common history, particularly ofsufferings — of a store, that is, of common memories which are a source of commonsympathy and pride. But it is important that the second condition of nationality is a willto live together and to keep the common heritage alive.“To have done great things together, and the will to do more, these are the essentialconditions for a people. . . . The existence of a nation is . . . a daily plebiscite.”(Ibid.) (6)

Granted the importance of personal identification with a commontradition in the life of a nation, the metaphor of common memories doeslittle, perhaps to elucidate what gives a national tradition its unityand continuity. . . . Different situations call out differentloyalties, and the ancestors a man acknowledges may differ raccordingly. An American Jew of German descent might identify himselfnow with Jefferson, now with Frederick the Great. . . .

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To share a common history is not just to know the same historical facts;it is to identify with the same historic symbols, feel vicarious pridein the same achievement, and feel indignation at the same affronts. Anation exists, then, where there is a body of symbols, who recognize oneanother as follows members sharing similar attitudes to these symbols,and who, because of this, feel a loyalty and concern for one anotherthat they would not extend to outsiders. (Ibid., 443) (7)

d) The nation defined by TerritoryA characteristic of nationality distinguishing it from most other kindsof group attachment is its relation to territory. The idea of homelandseems essential to the idea of a nation. The true cosmopolitan has noplace where he belongs. [The] homeland will be the territory in whichthe group so defined now predominates or predominated in earlier periodto which its common recollections go back. (Ibid, 444) (8)

III. Globalization& Nation-State;Development / Crisis[Castells](Sel. Quotations)

1. The Changing Fortunes of the Asian Pacific a) Japan and the PacificThe.re is a growing economicinterdependence in the Asian Pacific, and a set of interests largelybuilt around Japanese companies’ production networks in Asia.Furthermore, Japan’s dependence for energy and raw materials, itsgeographical proximity, and the expansion of Asian markets, createpowerful incentives for peaceful cooperation and exchange, in a processthat could lead, eventually, to enhanced Pacific cooperation.Nevertheless, the very institutions that propelled Japan, and the otherAsian Pacific countries, toward the global economy and the informationsociety are the main obstacles for further cooperation beyond the tensesharing of economic interests. This is because, both for Japan and theAsian Pacific countries, toward the global economy and the informationsociety are the main obstacles for further cooperation beyond the tensesharing of economic interests. This is because, both for Japan and theAsian Pacific countries, the engine of the development process has beenthe nationalist project at the heart to their respective developmentstates. Therefore, only the superseding of the nationalistdevelopmental state, in Japan and elsewhere, could create the conditionsfor new identities, new institutions, and new historical trajectories.(EM, 255) (9)

b) Four Asian Tigers with a Dragon Head, and their Civil Societies Japan had industrialized since the late nineteenth century, and wasable to build a formidable industrial and military machine in the 1930s.What really rang alarm bells around the orderly world of domination by

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cultures of European ancestry was the rise of the four East Asian”tigers”: South Korea, Taiwan, Singapore, and Hong Kong. That thesebarren territories, with their economies devastated by war andgeopolitics, with no domestic markets or natural or energy resource s,without industrial tradition or technological basis, were able totransform themselves in three decades into the most competitiveproducers and exporters in the world sent a clear signal that the new,global economic was paced and structured by new rules of the game —rules that these “tigers” seemed to have learned faster, and mastered,than older industrialized countries. . . . Thus, analysis of the development process of the four “tigers shedslight on the new relationships between technology, economy, state, andsociety, characterizing the transition to the infor-mational, global”economy. (Ibid., 256) (10)

c) New Chinese RevolutionThe premise China’s modernization and international opening up is, and was, adeliberate state policy, designed and controlled, so far ,by theleadership of the communist party. This was the work of Deng Xiaoping,after emerging victorious from his struggles against Maoists in the late1970s, and against liberal reformer s in the late 1980s. (Ibid., 309)(11) This is why the “Singapore model” was, and is, so popular among Chinesecommunist leaders. The idea of a fully fledged economic andtechnological development process without yielding to the pressure ofcivil society, and keeping the capacity to maneuver in the global arenafirmly in the hands of the state, appeals strongly to a party whoseultimate raison d’ e6tre is the assertion of China as the world power,if possible coupled with the preservation of Communist mythology. Yet,the experience of tiny Singapore can hardly be extrapolated to acountry that accounts for 20 percent of humankind

To sum up, China’s economic development and technologicalmodernization, within the framework of the new global economy were(are) pursued by the Chinese communist leadership both as indispensabletool for national power, and as a new legitimacy principle for theCommunist party. In this sense, Chinese communism in the early twenty-first century represents the historical merger of the developmentalstate and the revolutionary state. But, in order to fulfill .thisstrategic aim, the Communist party had to reckon with a series offormidable problems:

— The form of integration in the global economy; — The controlled decentralization of state power; — The repression of political democracy; — The control of an emerging civil society;

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— The balancing of power and influence among the powerelite . (EM, 312-3) (12) 2. The Unfication of Europe and Unified World Government

. a) The unification of EuropeBUTINTERNECINE CONFLICT AMONG THE EUROPEAN POWERS Around the turn of the second millennium, [this] will be one of themost important trends defining our new world. It is important, firstof all, because it will probably bring to an end the millennial war-making between major European powers, a recurrent practice that broughtdestruction and suffering to Europe, and in the modern Age to theworld, throughout the entire span of recorded history. It is alsoimportant because a unified Europe, with it economic and technologicalmight, and its cultural and political influence, together with the riseof the Pacific, will anchor the world power system in a polycentricstructure (Ibid, 338-9) (13.)In the end, however, the unification of Europe will probably not befulfilled only by skillful political engineering. In the context ofdemocratic societies, Europe will only unify, at various degrees anunder forms yet to emerge, if its citizens want it. . . . If identityremains exclusively national, regional or local, European integration mynot last beyond the limits of a common market, parallel to free-tradezones constitute d in other area of the world. European unification, ina long-term perspective, requires European identities. So, by and large, there is no European identity. But it could be built,not in contradiction, but complementary to national, regional, and localidentities (Ibid., 36 4-5 ) (14.)

.b) World Government with States But Not SystemMY STUDENTS, OVER THE YEARS,HAVE CONSISTENTLY REJECTED ANY IDEA OF A WORLD GOVERNMENT. THEY HAVE NOTRUST AND THEY WANT TO BE THE POWERFUL ONE.It is conceivable that a form of universal political organization mightarise lacking the first of the above essential attribute, namelysovereign states. One way in which this may occur is through theemergence of a w old government.

We may imagine that a world government would come about by conquest, andin this case it would be a universal empire based upon the dominationof the conquering power; or we may imagine that it would arise as theconsequence of a social contract among states, and thus that it wouldarise as the consequence of a contact among states, and thus that itwould be a universal republic or cosmopolis founded upon some form ofconsent or consensus. In the latter case it may be imagined that aworld government would arise suddenly, perhaps as the result of a crashprogram induced by some catastrophe such as global war or ecological

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break-down, or it may be thought of as arising gradually, perhapsthrough accretion of the powers of the United Nations. It may be seenas coming about as the result of a direct, frontal assault on thepolitical task of bringing states to agree to relinquish theirsovereignty, or, as on some ”functionalist” theories, it may be seen athe indirect result of inroad made on the sovereignty of states innonpolitical areas (GTR, 578-9) (15.)

IV. The Optimistic Prospects of The Globalization [Castells]

1. Technology Revolution & Transformative Potential

The information technology revolution will accentuate itstransformative potential. The twenty-first century will be marked by thecompletion of a global information superhighway, and by mobiletelecommunication and computing power, thus decentralizing and diffusingthe power of informa-tion, delivering the promise of multi-media, and enhancing the joy ofinteractive communication. Electronic communication networks willconstitute the backbone of our lives. In addition, it will be thecentury of the full flowering of the genetic revolution. For the firsttime, our species will pene-trate the secrets of life, and will be able to perform substantialmanipulations of living matter. Prudently used, the genetic revolution may heal, fight pollution,improve life, and save time and effort from survival, so also give usthe change to explore the largely unknown frontier of spirituality. Thematuring of the informational economy, and the diffusion and proper useof information technology as system, will likely unleash theproductivity potential of this technological revolution. . . . Humanlabor will produce more and better with considerably less effort.Mental work will replace physical effort in the most productive sectorsof the economy. However, the sharing of this wealth will depend forindividuals on their access to education and, for society as a whole, onsocial organization, politics, and policies (EM,384-5) (16.)

2. Globalization & World Order [Robert O. Keohane]

Globalization has created a new situation in world politics [and]seems irreversible with all its implications for the permeability ofborders and the transformation of sovereignty among the economically

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advanced democracies; and international institutions have become centralto the political and military as well the economic policies of themajor states Without well-developed constitutional institutions, the alternatives inmany country lie between anarchies and predation, neither of which isattractive. The extensive patterns of agreement characteristic ofcomplex interdependence depend on pluralist democraticinstitutions. . . . It seems unlikely not only that democracy willsweep the world but also that all states will be governed by stableintuitions, even authoritarian ones. Hence “world order ” does notseem to be impending : a global security community is unlikely soon tocome into existence.

The key problem of world order now is to seek to devise institutionalarrangements that are consistent both with key features of internationalrelations and the new shape of domestic politics in key countries. Itwill be very difficult to construct such institutions. They must bebuilt not only by governments but by international civil society underconditions of globalization (GTR, 157) (17.)

3. The Expansion of Global Economy

The global economy will expand in the twenty-first century, usingsubstantial increase in the power of telecommunications and informationprocessing. It will penetrate all countries, all territories, allcultures, all communication flow s, and all financial networks,relentlessly scanning the planet for new opportunities for profit-making. The territorial unevenness of production will result in anextraordinary geography of differential value-making that will sharplycontrast countries, regions, and metropolitan areas..

The global economy will be governed by a set of multilateralinstitutions, networked among themselves. At the core of this network

is the G7 countries club, perhaps with afew additional members, and its executive arms, the Internal MonetaryFund, and the World Bank charged with regulation and intervention onbehalf of the ground of global capitalism rules (Ibid., 385-7) (17.)

4. Global geopolitics & Global Security

Nation-states will survive, but not so their sovereignty. They willband together in multilateral networks, with a variable geometry ofcommitments, responsibilities, alliances, and subordi-nations. Globalgeopolitics will also be managed by multilateralism, with the UnitedNations, and regional international institutions ASEAN, OEA, or OAU,

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playing an increasing role in the management of international or evennational conflicts. They will increasingly use security alliances, suchas NATO, in the enforcement of their decisions. They will increasinglyuse security alliances, such as NATO, in the enforcement of theirdecisions. When necessary, ad hoc international police forces will becreated to intervene in trouble spots (Ibid., 386-7) (18.)The state does not disappear, though It is simply downsized in theInformation Age. It proliferates under the form of local and regionalgovernments, which dot the world with their project, build upconstituencies, and negotiate with national governments, multinationalcorporations, and international agencies. . . . When subjected tocollective threats, they will build communal havens, whence prophets mayproclaim the coming of new gods. The twenty-first century will not be dark age. Nor will it deliver tomost people the bounties promised by the most extraordinarytechnological revolution in history. Rather, it may well be characterizeby informed bewilderment. . . . (Ibid., 388-9) (19)

CONCLUSION

Transformative political action [is] the ultimate goal of a trulymeaningful intellectual endeavor. No more meta-politics, no more “maitreà penser,” and no more intellectuals pretending to be so. The mostfundamental political liberation is for people to free themselves fromuncritical adherence to theoretical or ideological schemes, toconstruct their practice on the basis of their experience , while usingwhatever information or analysis is available o them, from a variety ofsources. In the twentieth century, philosophers tried to change theworld. In the twentieth century, philosophers tried to change the word.In the twenty-first century, it is time for them to interpretdifferently.

There is no eternal evil in human nature. There is nothing that cannotbe changed by conscious, purposive social action’ provided withinformation, and supported by legitimacy. If people are

informed, active, and communicate throughout the world; if businessassumes its social responsibility if the media become the messengers, rater than themessage; if political actors react against cynicism, and restore beliefin democracy; if culture is reconstructed; if humankind feels thesolidarity of the species throughout the globe; if we assertintergenerational solidarity by living in harmony with nature; if wedepart from the exploration of our inner self, having made peace amongourselves. If all this is made possible by our informed, conscious,

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shred decision, wile there is still time may be then, we may, at last,be able to live and to let live, love and be loved. (Ibid., 390-1) (19.)

___SO MANY “IFS” ______________

CHAPTER V_____________________________________________________________

NETWORK SOCIETY & NATION-STATE CULTURE IN SOCIETY NETWORD

I. Emergence of Network Society [ M. Castells ] 227

1. Concept of Network and Node

The network as the news media is today the complexconnections between different countries and regions in the world asreferences to globalization. But what exactly is the meaning ofnetwork? The concept of network plays a central role in thecharacterization of society in the Information Age; andstrictly speaking, A network is a set of interconnected Nodes. A Node is the point atwhich a curve intersects itself. (NS, 470) (1)

What a node is, concretely speaking depends on the kind ofconcrete networks which we speak. In other words, in a network, “a node is a point at which oneor more functional units connect channels or data-circuits.” (TĐTH, Đồng Nai)(2) We can understand the nodes through the functions asfollows: *They are stock of exchange markets, and their ancillary advancedservices centers, in the network of global financial flows. *They are national councils of ministers and European Commissioners inthe political network that governs the European Union. *They are television system, entertainment studios, computer graphicsmilieu. (NS, 470) (3)

2. Network as Open Structure for Shaping Society itself a) Network as Open Structure

Networks are open structures, able to expand withoutlimits, integrating new nodes as

long as they are able to communicate within the network,namely as long as they share the

same communications codes (values or performance goals.) Anetwork-based social

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structure is the highly dynamic, open system, susceptible toinnovating without threatening

its balance. Networks are appropriate instruments forcapitalist economy based on

innovation, globalization, and decentralized concentration,for work, workers; for a culture

of endless deconstruction and reconstruction…. And first ofall,

Switches connecting the network are the privileged instrument of power.Since networks are multiple, the interoperating codes and switchesbetweennetworks become the fundamental sources in shaping, guiding, andmisguiding societies. The convergence of social evolutions andinformation technologies has created a new material basis for the performance of activitiesthroughout the social structure. This material basis, built in networks, earmarksdominant processes thus shaping social structure itself. (EM, 470 –1) (4)

b) Network as Shaping New Society grounded on Political Culture A new society emerges when and if a structuraltransformation can be observed through the social movementswith their cosmopolitanism, and internationalism, which setup the intellectual bases for an interdependent world as newculture, rooted in its institutions of cultural nationalismas Political Culture Because these transformations lead toan substantial modification of social forms of space andtime, information technology, and the cultural capacity touse it, are essential in the performance of the newproduction function, which is considered as “the stage for afundamental split in societies all over the world.” Castells writes: “A newsociety emerges when and if a structural transformation can be observed in therelationships of production, in the relationship of the power, and the relationshipsof experience. These transformations lead to an equally substantial modification ofsocial forms of space and time, and the emergence of a new culture.”

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(EM, 371) (5) That is the Political Culture instead of CulturalPolitics as instrumental Governance of Government in politicalnational education because

Culture is thus antidote to politics, tempering that fanatical tunnel vision in its appeal to equipoise to keeping the mind serenely untainted by whateveris tendentious, unbalanced, sectarian. . . . Culture requires of thoseclamoring for justice that they look beyond their own partial interests to thewhole. . . . Culture is on the side of sentiment rather than passion. . . . (IC,17-8)

3. New Emergent Social Morphology: Network Society

a) Organized Network as Dynamic Open Systems First of all, “networks constitute the new morphology of oursociety.” (6) The diffusion of networking modifies the operations and outcomesin the processes of production, experience, power and culture. As a historicaltrend, dominant functions and processes in the domains ifhuman society are increasing organized networks in theinformation age. Therefore,

A society that we may properly call the Network Society, characterized bythe preeminence of social morphology over social action. (NE, 469) (7)

An Information Society is not a society that usesinformation technology. It is the specific social structures associated with but not determinedby the rise of the informational paradigm. (EM, 250–1) (8)This society requires a tedynamic open politico-cultual system, ableto process the fundamental debates. (EM, 254) (9) Theinformation technology revolution will accentuate itstransformative potential: the global superhighway, the mobile

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telecommunication and computing power enhance thedecentralizing and diffusing the power of information, thatis, enhancing the flowering of interactive communication.Furthermore, “electronic communication networks will constitute thebackbone of our lives.” (EM, 384) (10)WE ARE SO BEHIND AND AGAINOUR FAILURE OF LEADERSHIP IN U.S. HAS US NOT IN A HURRY TOCATCH UP.

b) Network Society & New Exploration in The Unknow Frontier ofSpirituality In addition, it will be the century if the fullflowering of the genetic revolution and nanotechnology, our species will penetrate the secrets oflife and will be able to perform substantial manipulations ofliving matter, improve life, save time and effort from survival,explore the unknown frontier of spirituality. (EM, 385) (11)The new information technology paradigm provides the materialbasis for the expansion of social structure, characterized bythe preeminence of social morphology over social action asmacro-processes reshaping societies. . . . The interoperatingcodes and switches between network become the fundamentalsources in shaping, guiding societies.. In brief,

Networks are open structure, able to expand without limits, integratingnew nodes as long as they are able to communicate within the networknamely as long as they are able to communicate within the network,namely as long as they share the same communication codes. A networkbased social structure is a highly dynamic, open system, susceptibleto innovating without threatening its balance. The convergence ofsocial evolution and information technologies has created a new materialbasis for the performance of activities throughout the social structure.This material basis built in networks, earmarks dominant socialprocesses, thus shaping social structure itself. (NS, 470-1)

To sum up, Castells argues that the network societyrepresents a qualitative change in the human life. in ourtraditional culture, we are characterized by the dominationof Nature over Culture. Today, we are indeed in a new erawith the domination of Nature by Culture, making our society

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out of the process of work by which “Humankind found both itsliberation from natural forces and submission to its own abysses of oppressionand exploitation.” He writes:

We are just entering a new stage in which Culture refers to Culture, havingsuperseded Nature to the point that Nature is artificially revived as acultural form: this is in fact the meaning of the environmental movement,to reconstruct Nature as an ideal cultural form.Because of the convergence of historical evolution and technologicalchange we have entered a purely cultural pattern of social interaction andsocial organization. . . . It is the beginning of a new existence, and indeedthe beginning of our age by the autonomy of culture vis-à-vis the materialbases of our existence. () [In. addition, it can be suggested that themanipulation of time is the recurrent theme of a new cultural expressions.. . . Timeless is considered the recurrent theme of our age’s culturalexpressions in the eternal echoes of electronic spiritualism. (NS,463) (12)

4. Culture in Society Network a) New Culture of a New Age Processes of social transformation of the networksociety go beyond the sphere of social and technicalrelationships of production: they deeply affect culture andpower as well. Cultural expressions are abstracted fromhistory and geography, and become predominantly mediated byelectronic communication networks that interact with theaudience in a diversity of codes and values ultimatelysubsumed in a digitized audiovisual hypertext. Becauseinformation and communication circulate primarily through thediversified, yet comprehensive media system, politics becomeincreasingly played out in the space if media. (Ibid., 476)(13)

In broader historical perspective, the network societyrepresents a qualitative change in the human experience. Ifwe refer to an old sociological tradition according to whichsocial action at the most fundamental level can be understood

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as the changing pattern of relationships between Nature andCulture; we are indeed in a new era. The first model ofrelationship between these two fundamental poles of humanexistence was characterized for millennia by the dominationof Nature and Culture. The codes of social organizationalmost directly expressed the struggle for survival under theuncontrolled harshness of Nature. The second patternassociated with the Industrial Revolution and the triumph ofreason; saw the domination of Nature by culture, makingsociety out of the process of work by which humankind foundits liberation from natural forces…We are just entering a newstage in which Culture refers to Culture. Because of theconvergence of historical convergence and technological change we have entered a purely pattern ofsocial interaction and of organization and why flows andmessages and images between networks constitute the basicthread of our social structure…. It is the beginning of a newexistence, and indeed the beginning of a new age, marked bythe autonomy of culture vis-à-vis the material bases of ourexistence. (Ibid., 477-8) (14) A SOULFUL SET OF IDEAS b) Network Society and Culture in Real Virtual World Change in relationships in the Information Age convergestoward the transformation of material foundations of life,space and time. “A new culture emerges from the superseding of placesand by timeless time: the culture of real virtuality.” By the realvirtuality, Castells means, “a system in which reality itself is fully immersed in virtual image in which symbol are not just metaphors but comprise the actual experience .” Hence for Castells, “real virtuality isessentially timeless,” (EM, 380) (15) and he writes:

Timeless time as the said tendency towards the annihilation of time by technology supersedes the clock time logic of the industrial era.Capital circulates, power rules, and electronic communications prevail throughflows of exchanges between selected, distant locales, while fragmented experience remains confined to places. Technology comprises time to a

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few, random instants, thus de-sequencing society, and de-historicizinghistory. By secluding power in the space of flows, allowing capital to escape from time, and dissolving history in the culture of the ephemeral, the network society disembodies social relationships, introducing the culture of real virtuality. (Ibid.) (16)

Howard Rheingold, on the other hand, has articulated theprogressive possibilities of the internet; he sees the internet as an electronic forum throughwhich public opinion can be regenerated as citizens engage in rational argument. Hisassessment is in “how new electronic networks allow alternative structures, which bypass establishedinstitutions.” He suggests:

Wherever computer mediated communication (CMC)becomes available to people, virtual communication emerge, reflecting “a hunger forcommunity,” in the context of the demise of the public sphere in our lives…FACEBOOKAND TWITTER

The internet allows open, interactive, access – as opposed to the one-to-many nature of broadcasting systems. According to Rheingold this allowsfor a greater diversity or plurality of voices to be heard, so is profoundlydemocratizing. On the internet one can have truly global electroniccommunities, and new forms of participation community and democracy.

With bulletin boards, websites and e-mail once can see the democraticpossibilities of virtually free, instant multimedia communication. Theiruse by all manner of progressive organizations testifies to their utility indemocratic processes. They allow a diversity of “alternative” or radicalvoices to be accessed and heard… If you can access to internet, you maylike to explore same of the sites of such “alternative” organizations.(GWCEP, 55-6) (17)YES, BUT IIS THIS NECESSARILY GOOD?FOUNDING FATHERS OF U.S. WOULD THINK NOT. THEY WEREQUITE WARY OF WIDESPREAD DEMOCRACY.

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As characterization for the essentialization of theNetwork Society, Castells points out emphatically that

Under the information paradigm, a new culture has emerged from thesuperseding of places and the annihilation of time by the space of flowsand by the timeless time; the culture of real virtuality. . . .The material basis that explains why real virtuality is able to take overpeople’s imagination and systems or representation is their livelihood inthe space of flows and in timeless time. On the other hand, dominantfunctions and values in society are organized in simultaneity withoutcontiguity; that is, in flows of information that escape from the experienceembodied in any locale. On the other hand, dominant values andinterests are constructed without reference to either past or future, in thetimeless landscape of computer networks and electronics media,where all expressions are either instantaneous, or without predictablysequencing. All expressions from all times and from all spaces are mixedin the same hypertext, constantly rearranged, and communicated atanytime, anywhere, depending in the interests of servers and the moodsof receivers. This virtuality is our reality because it is within theframework of these timeless, placeless, symbolic systems that weconstruct the categories, and evokes the images that shape behavior,induce politics, nurture dreams, and trigger nightmares.GREATEREQUALITY BUT WITHOUT EQUAL EDUCATION,NATURAL INTELLIGENCE, OR AMBITION.

This is the new social structure of the Information Age, which I call theNetwork

Society because it is made up of network of production,power, and experience, which construct a culture of virtuality in the global flowsthat transcend space and time as timeless [real virtual time.] (EM, 381) (18)

5. Towards a New Politics of Globalization a) Shaping World Order

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In essence, the globalist account emphasizes that“globalization involves a shift away

from a purely state-centric politics to a new more complex form of multilayeredglobal

politics,” (G/AG, 130) or in other words, “globalization is anexpression of deeper structural

changes in the scale of modern social organization.” In essence, the ideaof globalization provides an insight for the shaping the contemporary worldorde r , such as helping justify and legitimize the neoliberal global project, such asthe creation of free market and the consolidation of the ground of multinational corporationsworld financial markets, the diffusion of national culture and the salience of globalenvironmental degradation. Held and McGrew assume:

Central to this globalist conception is an emphasis on the special attributesof

globalization. In seeking to differentiate global networks and systems fromthose

operating at other spatial scales, such as the local or the national, the global analysis identifies globalization primarily with activities and relations which crystallize on an interregional or intercontinental scale. Central to thisglobalist

interpretation is the conception of global change involving a significant transformation of the organizing principles of social life and worldorder. By

eroding the constraints of space and time on patterns of social interaction, globalization creates the possibility of new modes of transnationalsocial organization , for instance global production networks, terrorist networks, aregulatory regimes. (G/AG, 6-7) (19)

b) Network Society Network, in its popular sense, is a group of computers connected together; many small

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networks connected together to make a larger network that covers the world (Từ Điển Tin Học). (20a) According to Castells, “networks constitute the new socialmorphology of our

society of our society,” and so, a network society is “characterized by the preeminence of

social morphology over social action” in the information age. A network is a set of interconnected nodes. (20b) A node is the point at which a curve intersects itself. What a node is, concretely speaking, depends on the kind of concrete networks of which we speak: they are television systems, entertainment studios, transmitting and receiving signals, news teams, . . .

Networks are open structure, able to expand without limits, integrating new

nodes as long as they are able to communicate the network, namely as they share

the same communication codes. A network-based social structure is a highly

dynamic, open system, susceptible to innovating without threatening its balance. . .

The convergence of social evolution and information technologies has created a

new material base or the performance of activities throughout the social structure.

This material basis, built in networks, earmarks dominant social processes,thus

shaping social structure itself. (NWS, 470-1) (21) At a deeper level, the material foundations of society, space and time are being

transformed, organized around the space of flows and timeless time. . . . . Timeless time appears to be the result of the negation of time, past and future, in

the networks of the space of flows that links them up around the world. . . . Timeless time appears to be the result of the negation of time, past and future, in

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the networks of the space of flows. (NWS, 476) (22)

6. Genesis of a New World a) A New Cultural Landscape: Real Vitual World The new works is taking shape at the turn of themillennium with the historical coincidence of three events:

*The information technology revolution: Cable andSatellite ownership rates are

increasing and very high between countries. *The economic crisis of the world and itsrestricting after the Cold-war. *The blooming of cultural-social movements:Libertarianism, human rights, feminism, crisis of patriarchal family,sexuality, and environmentalism.

The interactions and conflicts between these processesbrought into being a new dominant social structure, a networksociety, a new economy, a new culture, the culture of realvirtuality throughout an interdependent world. (EM, 367) (23)In spite of a highly diversified social and culturallandscape, the whole planet is embedded both in culturalinformation and technology, but today, in this time, “bothculture and technology depend on the ability of knowledge and information to actupon knowledge and information, in a recurrent network of globally connectedexchanges.” (Ibid., 369) (24)

On the other hand, societies, however, are not just theheritage of technological and economic transformations, norcan social change be limited by institutional crisis.Powerful social movements exploded almost simultaneously allover the world and their influences reverberate in all sphereof life. From these movements sprang the ideas that would bethe source of environmentalism, of feminism, of the endlessdefense of human rights, of ethnic equality, and ofgrassroots democracy. (Ibid., 370) (25) However, Their

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libertarian spirit considerably influenced the movementtoward individualized, decentralized uses of technology.Their cultural openness stimulated technologicalexperimentation with symbol manipulation, constituting a newworld of imaginary representations that would involve towardthe culture of real virtuality. lf defined elites,constructing their own values on the basis of theirexperience with the revolution of technology; “the restructuring ofeconomy and the critique of culture [converge] toward a historical redefinition ofthe relationships of production, power and experience, on which societies are based.” (EM, 371)(26) In sum,

A new society emerges when and if a structural transformation can beobserved in the relationships of production, in the relationships of power,and in the relationships of experience. These transformations lead to anequally substantial modification of social forms of shape and time, and tothe emergence a new culture. (Ibid., 371) (27)Culture as the source of power, and power as the source of capital,underlie the new social hierarchy of the information age. (Ibid, 379)(28)Mental work will replace physical effort in the most productive sectors ofthe economy. However, the sharing of this wealth will depend forindividuals on their access to education and, for society as a whole, onsocial organization, politics, and policies. (Ibid, 385) (29)

b) Transformative Potential Strategic Global Intelligence In the twenty-first century, electronic communicationsnetworks and computing power, the full flowering of the genetic revolution will constitutethe backbone of our lives. Especially the genetic revolution may give us the change toexplore the unknown frontier of spirituality. For several reasons, the hyper-change ascatastrophe that human kind is facing obviously accelerates the pace of change, growing interest inthe future itself, the increased interaction among various peoples and cultures. Thesequestions extend far beyond academic

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interest. Numerous indicators suggest that big change seems toemerge at any time on the horizon. Any of which would be enough to derail our way oflife and converge to “precipitate a historically big transition event.” JohnL. Peterson assumes that:

The challengers are complex and global, beyond the means of a singlegovernment to resolve. The time is now to plan for the new realities, bynot only thinking how we will provide for ourselves, but also by engagingin more cooperative ventures, for we cannot succeed alone. () (30)

However, G. Wargner in the other hand believes that anyfuturist with "New Eyes and New Mind" concerning about innovationand creativity as futurist thinking, could track the globallychallenges and opportunities through a “strategic global intelligence”comprising nodes (groups of institutions and individuals) andparticipants from around the world.

To futurist, new eyes provide opportunities to transcend hiddenassumptions that tend to limit futurist thinking. More generally, the various culturesandpeoples of the world, present and past, often valuable lessons andperspectives that can be useful in meeting the challenge of the future. Butthe imperative for expanded perspectives beyond one’s culture extends far beyondacademicinterest, as various cultures can have pervasive influences on one’s values and everyday lifestyles, and these assumption can limit ways in whichpeople live, work, and interact with others.We can gain new insights byremaining ever vigilant in questioning those things that we take forgranted. The cultures of the world offer usefulcounterpoints to hidden assumptions, if we will onlyobserve and study them. (SFNE, 121 – ) (31)

II. The Millennium Project for Globalization [ J. C. Gleen ]

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1. Purposes of the Project

The Millennium Project is a global participatory futuresresearch think tank organized as an independent,interdisciplinary, trans-institutional capacity for earlywarning and analysis of global long-range issues,opportunities and strategies. The purposes of the MillenniumProject are to assist in organizing futures research, toimprove thinking for tracking global challenges andopportunities through a ‘strategic global intelligence’comprising Nodes (group of institutions and individuals) andparticipant around the world. (ICCW, xi) (32) The leader C.Gleen writes:

The challenges confronting humanity are increasingly complex, and theycannot be fully addressed by any government or institution acting alone.They require collaborative action among governments, international organizations,corporations, universities, NGO’s (Non-Government Organizations) andindividuals. Therefore, global futures research should draw on all thesesources without being too attached to any one of them. A planningcommittee of 30 futurists-acting like a board of directors – wasestablished after the three-year feasibility study to counsel and overseethe projects direction. “Nodes” were crea correct global and localperspectives…Today there are 32 Nodes: Argentina, Australia, Brazil,Canada, Chile, China, Egypt, Finland, France, Germany, India, Japan,Prague, Korea, Russian Federation, Mexico, Iran, Turkey, Israel, SiliconValley (US), London. . . . (ICCW, 24-5) (33)

In sum, we need to undertake to hope that humanity cansurvive for the next billion years. Our pathway to the future passes through a narrow neck withinthe hour glass of cosmic time. The plea is for humans toembrace the concept that futuring is possible and that it istime we use our intelligence to preserve a future worthythinking beings. Creativity and innovation are not enough. Wemust embrace the future and ensure that it fulfills ourdestiny. (Pelton, ICCW, 21) (34)

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2. Motivation and Self Responsibility

We are beings-in-the-world (Heidegger). Our lives arerealized in the context of an environment flowing in the space and time with our own futureaspirations. Consequently, Holistic understanding of past, present and future provides an informedcontext in

which to make sense out of the world we live in to see the flow of things --and,

consequently, to provide a foundation for making intelligent decisionsregarding

how to structure our lives. . . . . In essence, these are different solutions to the problems of life. There isa Normative `dimension to future consciousness – knowing the different ideals regarding the future and having the capacity to thoughtfully access thesedifferent. Ideas. (ICCW, 372) (35)

We do not direct or create our future, but rather, co-create or participate in the unfolding of our future in theworld. Consequently, we are, to a certain degree, responsiblefor what to come in our own lives. The effects of the worldprovide the opportunities for action and challenges0 on theway of our lives, which attune our thinking and behaviorinvolving our aspirations or our goals. So we need to be wiseto see and understand the flow of things, and to face all thechallenges in a complex world. But wisdom is not justunderstanding. According to Lombardo: Wisdom is engagement with reality. Wisdom is the capacity to makeinformed judgments and decisions based on understanding reality, with the intent toguide one’s life toward positive ends, rather than negative ones. Wisdomtherefore

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involves making informed ethical or value judgments on possibilities and itacts on an assessment of these possibilities. Furthermore, wisdom shows a degreeof flexibility and works with the world – it is participatory spirit….

Although heightened future consciousness involves cognitive features, thereis an

ethical and character dimension that supports, structures, fuels and givesdirection

to these cognitive capacities. A virtue is a value lived; for example, the value of truth, if practiced, leads to Honesty and integrity as character virtues and the value of freedom andself- determination leads to self responsibility as character virtue. Philosophersas well as psychologists, have argued that the good life -- a life of happiness,meaning, purpose, and men health -- is realized through the development of keycharacter virtues, such as courage, honesty, love and compassion and notablywisdom. (Ibid, 373 – 4) (36)

The most important characteristic of Globalization is tohelp to consolidate the system of independent states for the world, “by fostering the ground ofdiversity of organizations, each one of which served as the seedbed of new autonomy and diversity.”Although the power used as impetus in the process, this wasnot “an organized expansion of a centralized system, as were thecontemporaneous Chinese expedition to Africa,” which aims at“seizing overseas territory.”. . . (Ibid., 58) (37)

III. Nation-State & Nationalism: Emergence ofTransitional Society

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1. Nation and Nationalism: National Identity [ Held & McGrew ] According to Castells, the age of globalization is also the age ofnationalist resurgence with the invention of reconstruction of identitywhich had been elaborated by certain elites on the basic ofnationality enshrined by the nation-state and then “diffusedby propaganda among its subjects to the point that ‘nationals’ will then becomeready into die for their nation s .” This arbitrary historicalinvention arising from elite-dominated nationalist movementsin their way to build the modern nation-state whose “powerthrough historical luck, effort or circumstance succeed in becoming aneffective force under modern circumstances.” Success, here, meansthe construction of a modern, sovereign nation-state, theinvention of national identity. (Castells, PI, 30) (38) Withregard to social theories of nationalism, Castells arguesthat there are four major analytical points:

First, contemporary nationalism may or may not beoriented toward the construction of a sovereign nation-state andthus nations are historically entities independent of the states.

Secondly, nation and nation states are not historicallylimited to the modern nation-state.

Thirdly, nationalism is not necessary an elitephenomenon, and in fact, nationalism nowadays is more often than not areaction against the global elites. The leadership tends to be more educated andliterate than the popular masses that mobilize around nationalist goals.

Fourthly, because contemporary nationalism is morereactive, it tends to be more

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cultural than political, and thus more orientedtoward the defense of an already institutionalized culture than toward theconstruction or defense of a state. When new political institutions are created orrecreated, they are defensive trenches of identity, rather than launching platforms ofsovereignty. (PI, 32-3) (39)

2. Nation and Hyperchange

In the Introducion of his A Globalizing World?, D. Heldwrites: Above all, it seems agreed that the nation-states, whose existence andsovereignty has been taken for granted as the basis of political authority over thepast three

centuries, are now facing dramatic changes. [So, the] key definingcharacteristics of nation-states make them particularly vulnerable in thecontext ob global change because they are fundamentally definedthrough their ‘supreme jurisdiction over a demarcated territorial area.(GW?, 6) (40)

Indeed, today, we seem to be living in a world ofincreasing change and uncertainty with global catastrophe —natural catastrophes, volcanic mega eruptions and collapse ,violent conflicts terrorist attacks, barbarian hegemony withMafia government — in what Giddens has characterized as a“runway world.” He says:

For better or worse, we are being propelled into a global order that noone fully understands, but which is making its affects felt upon all of us [Lecture1]. (GW, 6) (41)

Above all, it seems agreed that the nation-states,whose existence and sovereignty has

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been taken for granted as the basis of political authorityover the past three centuries, are now facing dramaticchallenges. The key defining characteristics of nation-states make them particularly vulnerable in the context ofglobal change, because they are fundamentally definedthrough their “supreme jurisdiction over a demarcated territorial area.”(Held,49) (42) A key aspect of the nation-state is theprecise definition of borders within which it has authority.States can be understood as: “The cluster of institution which claimultimate law-making authority over a territory, and claim the monopoly onlegitimate use of coercion and violence.” (Guiberneau & Goldblatt,2000, 123) (43)

It is the significance of borders that is challenged bythe rise of transactions and relationships that cut acrossborders and either do not accept or simply bypass the oldarrangements and the controls associated with them. Nation-states are too small to be able to influence global change,and to large to respond effectively to the pressures forincreased flexibility and competitiveness, or as Gidden(1999, Lecture 1) put it “too small to solve the big problems, but alsotoo large to solve the small one .”(GW?, 6-7) (44)

IV. Internationalization of the State: Territory,Politics & World Order

1. The Ideal Westphalian System

As globalization has intensified, the power ofnational government to tackle it appears to have declinedand international bodies lack the authority to enforceagreed policies. In effect globalization on invites thereal possibility of a more unruly world as transnationalforces, like the illegal drugs trade, escape the control ofnation-state. MEXICO TODAYGlobalization is not simply phenomenon — as it has been theG8 governments’ abandonment of many national control, in the

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determined pursuit of open global markets for goods,services and capital, that has created new opportunities foran illegal drugs trade to prosper — but has equallysignificant social, political and human dimensions. It hasenormous consequences for human security, as the life-chances and well-being of individuals and communities indistant regions of the globe become intimately connectedthrough highly organized transnational networks over whichthey or governments, may have little direct control. (GW?,129-30) (45)

One of the most striking features of any contemporarypolitical map of the world is the division of geo-politicalspace into fixed bounded territorial entities. At present,humankind organized, for political purpose, into some 190 ormore exclusive communi-ties: that is, nation-states [as theIdeal Westphalian system] with the organization of humanityinto:

a/ Territoriality: Humankind is organized principallyinto discrete territorial, political communities which are called nation-states;

b/ Sovereignty: Within these blocs of territory, statesor national governments claim supreme and exclusive authority over, andallegiance from, their peoples.

c/ Autonomy: Countries appear as autonomouscontainers of political, social and economic activity in that fixed bordersseparate the domestics sphere from the world outside.

d / Primacy: States dominate the global politicallandscape since they control access to territory and the economic, human andnatural resources therein.. (Ibd., 132-3) (46)

REMARK I . Nations without a State: Catalunya: The State must be fundamentally differentiated from theNation because the State is a political

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organization, an independent power externally, asupreme power internally, with material forces in manpower and money, to maintain its independence andauthority. We cannot identify the one with the other, as it was usual, even by Catalan patriotsthemselves who were speaking or writing of a Catalan nation in the sense of an independent Catalanstate. . . . Catalunya continued to be Catalunya after centuries of having lost its self-government. Thus,we have reach a clear, distinct idea of nationality, the concept of a primary, fundamental social unit, destinedto be in the world society, in humanity, what man is for the civil society. Enrich Prat de la Ribat,La nacionalitacatalana,1978 ( Castells, PI, 45) (47 )

REMARK II . National identity making by itself The Soviet experience belies the theory according towhich the state can construct national identity by itself The most powerful state , using the mostcomprehensive ideological apparatus in history for more than seven decades, failed in recombininghistorical materials and projected myths into the making of a new identity. Communities may be imagined, but notnecessarily believed. (PI, 42) (48)

2. Political Power and Society [ D. Held & McGrew ]

One thousand years ago, on Held and McGrew's account, amodern map of the world would have been incomprehensiblebecause political power does not considered as "somethingdivided by clear-cut boundaries and unambiguous territorial domains." And they assume as following:

Modern politics emerged with and was shaped by the development ofpolitical communities tied to specific pieces of land, and formed into as nation-state. This saw political power centralized within Europe, state structures createdand eventually the mergence of a new order among states. Forms ofdemocracy were

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developed within certain political communities, while at the same timethe creation of empires helped forestall the development of democraticaccountability in many places.

The modern nation-state is the principal form of political rule across theglobe, and is likely to remain so. . . . Changes in international law, regional associations and global institutions in the last century did not alter the fundamental form and shape of this state system. . . . (GTR, 121)

3. Sovereignty in International Society [ Robert O. Keohane ] a) Hobbes's Dilemma Hobbes's dilemma can be summarized in two propositions: 1/ Since people are rational calculators,self-interested, seeking gain and glory, and fearful of one another,there is no security in anarchy. 2/ But precisely because people are self-interested and power-loving, unlimited power for the ruler impliesa predatory, oppressive state. (GTR, 49) b) Keohane' s assessment concerning Hobbes's Dilemma

Both of Hobbes's solutions to his dilemma are deficient. Indeed, their deficiencies stem from the same cause: the lack of attention to howinstitutions can profoundly affect self-interested action by changing constraints and incentives. Institutions are not a substitute for self-interest, but theyshape self interest, both domestically and internationally (GTR, 150) Social scientists viewing the new world order should be humble on two dimensions. Our failure to foresee the end of the Cold War should makeus

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diffident about our ability to predict the future. And the weakness of our knowledge of the conditions for constitutional democracy and for peaceshould make us reluctant to propose radical new plans for globaldemocratization or peacekeeping. Nevertheless, we can focus on how institutionsembodying the proper incentives ca create order without predation within societies andhow even much weaker international institutions can moderate violence andfacilitate cooperation in internal relations. . . . We should encourage the creationand maintenance of institutions, domestic and international, that provideincentives for the moderation of conflict, coherent decision-making to providecollective goods, and the promotion of economic growth. It is in such lastinginstitutions that our hopes for the future lie. (GTR, 158)

V. Emergence of Global Politics

1. The Internationalization of the State The globalists and transformationalists argue thatpower is no longer primarily organized and exercised on anational scale but, increasingly, has acquired atransnational, regional or even global dimension. As aconsequence, the business of government and politics,itself, is becoming internationalized and globalized. At the 1998 G8 Birmingham Summit, the leaders of theworld’s most powerful governments came together to discussa range of global issues that affected them all. The agendaranged from the reform of the global financial architecture,following the East Asian economic crash in 1997, to theglobal drugs trade.At the summit, the leaders of the G8 countries agreed to anambitious action plan to co-ordinate their national programs

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and policies with respect to combating the linked threats ofillegal drugs trafficking and organized crime combating thelinked threats of illegal drugs trafficking and organizedcrime. (Hajnal, 1999, 3) (49)This organization of the state, however is not simplyconfined to obvious trans-border problems, such as dug, butapplies to every aspect of the business of government, frommatters of social security and taxation, to the environmentand food safe6ty standards.

2. The Transactionalization of Political Activity If globalization has been associated with theinternationalization of the state, it has also facilitated and encouraged a correspondingtransnationalization of politics, that is, activity which transcends or cuts across societies. Indrugs prevention and control, hundreds of non-governmentalorganizations (NGOs) from across the globe, working in areasas diverse as drug education, rural development and childwelfare, regularly come together at Un-sponsoredconferences.YES, BUT COMPETITION AND GREED OVERCOME THEPOSITIVEOver recent decades, there has been a surge in the membersof transnational organizations movements and networks whichbring together and mobilize communities of interests,expertise or belief across national frontiers. . . . At thestart of the twentieth century, a few hundredtransnational (i.e. non-governmental) organizations wereofficially recognized; at the start of the twenty-firstcentury the number exceeded 5,000. (Ibid., 138-9) (50)

3. Towards the New Politics and Global Governance[D. Held & A. McGrew ] a) Question of Transforming of World Order concerningthe Tradition-Form The contemporary phase of global change is transformingthe very foundations of world order by reconstituting

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traditional forms of sovereign statehood, politicalcommunity and international governance. But thesesprocesses are neither inevitable nor by any means fullysecure. Globalization involves a shift away from a purelystate-centric politics to a new and a more complex form ofmulti-layered global politics. This is the basis on andthrough which political authority and mechanisms ofregulation are being articulated and rearticulated. As aresult, the contemporary world order is best understood as ahighly complex, interconnected and contested order in whichthe interstate system is increasingly embedded withinevolving system of multilayered regional and globalgovernance. There are multiple, overlapping politicalprocesses at work at the present historical conjuncture. . .. .

b) The Governance Agenda by Globalization At the beginning of the twenty-first century there arestrong reasons for believing that "the traditionalinternational order of states," in E.H. Carr’s words, “cannot berestored, and a drastic change of outlook is unavoidable.” (1981: 237)(51) Such changes of outlook are clearly delineated in thecontext between what were identified as the principlevariants or cleavages in the politics of globalization, Theextreme ends of the political spectrum are deeplyproblematic. Whereas neoliberation simply perpetuatesexisting economic and political system and offers no realsolutions to the problem of market failure, the radicalposition appears wildly optimistic about the potential forlocalism to resolve, or engage with, the governance agendagenerated by the forces of globalization. (Ibid., 130) (15)

4. Reconfiguration in World Order a) Cosmopolitan Social Democracy Accordingly, the project of cosmopolitan socialdemocracy can be conceived as a basic for uniting around the promotion of the impartialadministration of law at the

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international level; greater transparency, accountabilityand democracy in global governance; a deeper commitment tosocial justice in the pursuit of a more equitabledistribution of the world’s resources and human security;the protection and reinvention of community at diverslevels. . . .TRUST IS AN ESSENTIAL SO WHERE DOES IT COMEFROM? HOW DOES ONE END COMPETITION?The common ground represented by cosmopolitan democracyprovides a basis for a little optimism that global social justice is not simply an utopiangoal. Moreover, it can be conceived as establishing thenecessary ethical and institutional foundations for a progressive shift in the direction of a more cosmopolitanworld order. . . .

b) Coalesced Movement for Cosmopolitan Social Democracy Cosmopolitan social democracy provides a framework for furtherthought and political action in the domain of overlappingideas which unites a broad body of progressive opinion.(Ibid., 131,134) (52) Although some of the interests ofthose groupings which might coalesce around a movement forcosmopolitan social democracy would inevitably diverge on awide range of issues, there is potentially an importantoverlapping sphere of concern among them for thestrengthening of multilateralism, building new institutionsfor providing global public goods, regulating globalmarkets, deepening accountability, protecting theenvironment and ameliorating urgently social injustices thatkill thousands of men, women and children daily. Of course,how far they can unite around these concerns — and canovercome fierce opposition from well-entrenched geopoliticaland geo-economics interests — remains to be seen. CAN WEEVER AGREE ON ENOUGH ISSUES?The stakes are very high, but so too are the potential gains for humansecurity and development if the aspirations for global democracy and socialjustice can be realized.. (Ibid., 136) (53)

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VI. Globalization & Cultural Identity

1. Identity as Treasure [ John Tomlinson (Seleted Quotations)] The impact of globalization in the cultural sphere has,must generally, been viewed in the pessimistic light. Typically, it has been associatedwith the destruction of cultural identities, victims of the accelerating encroachment of ahomogenized, consumer culture. Once upon a time, before thearea of globalization, there existed local, autonomous, distinct and well defined, robust and culturally sustainingconnections between geographical place and culturalexperience. These connections constituted one’s — and one’scommunity’s — ‘cultural identity’. This identity was somethingpeople simply ‘had’ as an undisturbed existentialpossession, an inheritance, a benefit of traditional longdwelling, of continuity with the past. Identity, then, likelanguage, was not just a description of cultural beginning;I was a sort of collective treasure of local communities.But it was also discovered to be something fragile thatneeded protecting and preserving, that could be lost. Intothis world of manifold, discrete, but to various degreesvulnerable, cultural identities there suddenly burst thecorrosive power of globalization. Globalization, so thestory goes, has swept like a flood tide through the world’sdiverse cultures, destroying stable localities, displacingpeoples, bringing a market-driven, ‘branded’ homogenizationand cultural experience, thus obliterating the differencesbetween locality-defined cultures which had constituted ouridentities. Though globalization has been judged asinvolving a general process of lost of cultural diversity,some of course did better, some worse out of this process.Whilst those cultures in the mainstream of the flow ofcapitalism. . . . YES, IT HAS AND SO PEOPLE RE ALL THEMORE PROTECTIVECultural identity is at risk everywhere with the depredations ofglobalization, but the developing world is particularly at risk. (GTR, 269-70) (54)

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2. Versions of Culture as Identity [ Terry Eagleton ] a) Original Meaning of Culture One of its original meaning is ‘husbanry’, or thetending of natural growth, and the word ‘coulter’, which iscognate of ‘culture’ means the blade of aploughshare .considered as the metaphor of “the finest of humanactivities from labor, and agriculture crops and cultivation.” (IC, 1) (55)Hence, the early meanings of ‘culture’ in the spiritual lifefocuses on the “Culture of the mind ” as the cultivation of thesol. In the modern time, according to T. Eagleton,

Cultural truths — whether high art or religious traditions of a people —are sometimes sacred ones, to be protected and revered. Culture, then,inherits the imposing mantle of religious authority, but also has uneasyaffinities with occupation and invasion.; and it is between these two poles,positive and negative, that the concept is currently pitched. It is one ofthose are ideas which have been as integral to the political left as they arevital to the political right, and its social history is thus exceptionallytangled and ambivalent. (IC, 2) (56)

Etymologically speaking, “culture’ at first denoted a thoroughlymaterial process, which was then metaphorically transposed to affairs of thespirit.” Thus the word,, unfolding humanity’s own history,is shifted from rural to urban existence. . . But thesemantic shift is also paradoxical: it is the urban dwellerswho are ‘cultivated’, and those who actually live by tillingthe soil who are not. Those who cultivate the land are lessa ble to cultivate themselves. Agriculture leaves noleisure for culture.” (Ibid., 2) (57)

If culture originally means husbandry, it suggests both regulation and spontaneous growth. The cultural is what we can change, but the stuff tobe ahead has its own autonomous existence, which then lends itsomething of the recalcitrance of nature. But culture is also a matter offollowing rules, and this too involves an interplay of the regulated andunregulated. . . . Someone who was entirely absorbed from cultural

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conventions would be no more free than someone who was theirslave. (Ibid., 4) (58) Human beings are not mere products of their environ, but neither arethose environs sheer clay for their arbitrary self-fashioning, if culturetransfigures nature, it is a project to which nature sets rigorous limits.The very word ‘culture’ contains a tension between making and beingmade, rationality and spontaneity, which upbraids the disembodiedintellect of the Enlightenment as much it defies the cultural reductionism of so much contemporarythought. () (59)

In general, the word ‘culture’ is a metaphorical termderived from the act of cultivating the soil (Latin:cultura). As early as 1952, A.L. Kroerber and Knochoherlisted 162 definitions of culture. Perhaps the broadest innearly all human activity. They define culture as anintegrated system learned behavior patterns which arecharacteristic of the members of a society and which are notthe result of biological inherence. (E.Adamson and EverettL. Frost, CSA, NY, McGrew Hill, 1976, p. 6) (60?) Forthem, culture is not genetically predetermined orinstinctive. Besides, Geert Hofstede viewculture from a psychological perspective defining it as “thecollective programming of the mind which distinguishes the members of onecategory of people from another.” (Communication Between Cultures,1995, p. 47) (61) This definition stresses the mentalconditioning that cultural experiences impose. So thesignificance of culture is profound; it touches almost everyaspect of who and what we are we come into this lifewithout a language, without values and morality, with noideas about art and religion as spiritual life. So, “Culturebecomes the lens through which we perceive and evaluate what is goingaround us.” (Communications Between Cultures, p. ) (62) Cultureprovides us implicit instructions that tell us what we oughtto do in various situations. “A society cannot exist withoutculture.” () (63)

To sum up, not only does culture shape what we do, italso helps form our personalities which refers to the act

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about ‘person’ which are expressed in identity judgment suchas “The person over there now is identical to the person who was thereyesterday,” the truth of which is a consequence of the factthat person remains in existence overtime. "These conditions arecalled criteria of identity for persons considered as evaluative thought” (PFS,OCP, p.654) (64) Thus, personality evoking criteria ofidentity as the blossoming cream of community whichconditions the dignity of a cultural people’s citizen —what we commonly call as the nationality of a citizen with his cultural behavior. “Culture teaches each of us how to make the most of the wisdom onespecies has accumulated through millions of years of evolution.” Humansocial structures, from the simplest family to the mostcomplex corporation in society depend on culture for theirexistence, which are handed down from one generation to thenext by means of culturo-communicative interaction — throughspeech, gestures, writing, building as education, and allother communication among humans. Especially the firstmission of National Culture is to provide a New System ofUniversity Education with the emergence of New IntellectualElites capable of handling global tasks and having the powerto create a Future Generations as leadership for positivecontributions to the national flowering of Modern Democracywith the Emerging of the Fourth Culture — rather than by genetic transmission or heredity.

Fundamentally, National Culture is at the heart of thenature of power in national government and especially ininternational relations concerning all national activitiesfor the revival of the unfortunate Nation as Việt Nam today.

b) Culture Over Politics According to Terry Eagleton, “Culture is a kind of ethicalpedagogy which will fit up for political citizenship by liberation the ideal or collective self buried withineach of us, a self which find supreme representation in the universal real ofthe state,” (IC, 7) (65) Thus, he had elevated culture overpolitics with the following slogan: “To be man first and citizenlater.” That means:

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We must be men in order to be citizens. The state incarnates culture,which in turn embodies our common humanity.To elevate culture over politics means that politics must move within adeeper ethical dimension, drawing on th resources of Bildung andforming individuals into suitably well-tempered, responsible citizensPolitics must move within a deeper ethical dimension, drawing on theresources of Bildung and forming individuals into suitably well tempered,responsible citizens.

What culture does, then, is distil our common humanity from oursectarian political selves, redeeming the spirit from the senses, wresting thechangeless from the temporal, and plucking unity from diversity. . . The ridebetween state and civil society is preserved but also erode. (IC, 7) (66) Culture is a form of universal subjectivity with anideal man and a social mystical spiritual force as archetypeof human being through all his changing manifestations, inharmony with the unchanging unity of this ideal. “Thisarchetype, which is to be discerned more or less clearly in every individual, isrepresented by the State, the objective and, as it were, canonical form, inwhich all the diversity of individual subjects strives to unite. ” (Ibid., 8) (67)

Culture is thus an antidote to politics, tempering that fanatical tunnelvision in its appeal to equipoise, to keeping the mind serenely untainted bywhatever is tendentious, unbalanced, sectarian. . . . Culture requires clamouring for justice that they look beyond their one partial interests to the whole.Culture appears a politically neutral notion. Culture is indifferent to whichhuman faculties should be realized. It insists only that these, and just insinuates a politics at the level of form faculties must be realized harmoniously, each judiciously counterbalancing the other. . . . Since these powers areto

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be realized purely for their own sake, culture can be hardly standaccused of political instrumentality. But there is, in fact a politics implicitprecisely in this non-utility, or the utopian politics to those who which to seea society beyond exchange value. (IC, 17-8) (68)

However, there is indeed a hidden cultural theme at thecenter of the history of the international world politics asPractical World Culture, such as, for example, the GlobalInternational Governance, instead of “an antidote to politics.”

c) Identity as Cultural Power Manuel Castells devoted an entire volume of hiscelebrated analysis of ‘The Information Age’ to the proposition that: “Our world and our life arebeing shaped by the conflicting trends of globalization and identity.” Forhim, the primary opposition to the power of globalizationlies in “the widespread surge of powerful expressions of collective identitythat challenge globalization . . . on behalf of cultural singularity and people’scontrol over their lives and environment.” (1997; Vol. II) (69) Farfrom being the fragile flower that globalization tramples,identity is seen here as the upsurging power of local culture that offers(albeit multi-form, disorganized and sometimes politicallyreactionary) " (GTR, 270) (70)Of course, this is not to deny that nation-states are tovariants degrees, compromised by globalization in their capacity to maintain exclusivity ofidentity attachments, just as they are in their capacityindependently to regulate national economies within a globalmarket . . . But notice that none of these problemsconforms to the scenario of the general destruction ofidentities by globalization. Rather, they attest to anamplification of the significance of identity position ingeneral produced by globalization. "It is this proliferation ofidentity that causes problems for the nation-state’s hegemony over itspopulation's sense of cultural attachment." (Ibid., 271) (71)

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APPENDIX

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CHAPTER VI________________________________________________________________________

POLITICALCULTURE AnEnlightened Culture HereditaryTransmission of Culture

I. Towards a Political Culture: An Incipient GlobalCivil Society

1. Primary Analytical Concept [ Samuel H. Beer* ] Samuel H. Beer was the first leading figure inimporting and developing the viewpoint concerning thePolitical Culture in our modern time. Suggested by T. Parsons'classification of cultural-pattern types into belief systemshe argues:

A culture is an ordered system of symbols that enables members of asystem to see and sense in quite similar ways in which they find themselves.(MPD, 25)

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Thus, the concept of political culture has provided a way ofsystematically thinking about and analyzing the "ordered systems of symbols"that play a crucial role in giving substance to the actions and interactions of human beings.() [So,] Political culture is at once the source of meanings with which men investtheir behavior and their instrument by which those sharing a common politicalculture perceive and understand those meanings. . . . We can say that politicalculture coordinates political action, provided it is remembered that this can mean ordering not only harmonious action but also severe conflict, as whenonly a common subculture made the refined insults of the code duellointelligible and effective. (MPD, 28) Political culture of a people gives them an orientation toward their polityand its processes. To be oriented is to have a sense of direction -- in the simplest meaning, to know where you are in r elation to the points of thecompass. To be politically oriented would mean, in gereral, knowing how yourgovernment operates and also knowing how it ought to operate and what it ought andought not do. (MPD, 26)

To sum up, political culture is the political beliefsystems, systems of value orientation and systems expressiveof spiritual life for the community fate. Political culturehelps "bring out the crucial function of political values and beliefs in solvingthe problem of political order," and especially "directs inquiry toward aproper appreciation of the creative role of intellectuals in politicaldevelopment." (MPD, 44)_____________________________________________________________________

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* Modern Political Development, Samuel H. Beer, Harvard University, ThirdEdition, 1974, Random House, New York. 2. Culture for an Ideal Society

A common culture, as T. S. Eliot, a connoisseur of highculture assesses, may be described simply as that which makes life worth living.” (IC, p. 27) (1)and the culture of a society is at one point “that which makes it a society.” (IC, p.37) (2) “Culture is thus a matter of self-overcoming as much as self-realization.” If it celebrates the self, it also disciplinesit, aesthetics and ascetic together. “Human nature is not quitethe same as a field of beetroot, but like a field it needs to be cultivated.” (IC,5-6) (3) Eliot likes to point up “the hereditary transmission ofculture within a culture,” (IC, 112)(4) as ideal for an idealsociety.

In Eliot’s ideal society, then, all social classes will share thesame culture, but the task of the elite will be to bring about a further development of theculture in organic complexity: culture at a more conscious level, but still the same culture. Especially, Eliot rejects the liberal theory of society, of equality of opportunity and meritocratic elites which destroys both common beliefand the continuity essential for genuine cultural transmission. Instead, the traditional governing class, by preserving and transmitting its culturefrom generation to generation, will be the tip of developed spiritual andartistic consciousness, and as such will be sustaining not merely itself, but the culture as a whole. () (5)

In addition, in the words of K. R. Howre, “[the] purpose ofthe culture within the sphere of government is to maintain the framework oforder within which other private institutions can operate effectively, ” andespecially it endorses the notion that the purpose of an education

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is to instill the traditional wisdom of the society. He also points outthat

Religion, as part of that tradition, is a part of education. The curriculumshould be an exercise in discipline for its own sake, as well as a conveyerof the cultural heritage. (Ideology & Political Life, 34)(6)

Today, there are an expansion of international andtransborder problems, such as global terrorism [ExtremistIslamism] and barbarian hegemony [New Soviet with KGB Stateand Barbarian Chinese Mafia-Communism.] which have becomeincreasingly salient and necessitate now measure impedingtheir fatal tyranny. Besides, in our daily life,interregional and global (political, economic and cultural)competition challenges old hierarchies and generates newinequalities of wealth, power, privilege and knowledge. Asconsequence, there has been an expansion of internationalgovernance at regional and global levels which posesignificant normative questions about the kind of worldorder being constructed and require imaginative responsesfrom politicians and policy-makers [as elites] and policy-makers about the future possibilities and forms effectivepolitical regulation and democratic accountability.” (G/AG,122) (7) Indeed,

There has been a significant shift in the links and relations amongpolitical communities. That is to say, that there has been a growth incommunication, economic and political connections within and across states andregions that transnational and transborder problems have become pressing acrossthe world; that there has been an expression in the number and role ofintergovernmental organizations, international non-governmental organizations, and social movements in regional and global affairs; and that existing politicalmechanisms

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and institutions, anchored in nation-states, will be insufficient in thefuture to handle the pressing challenge of regional and global problems centered,for instance on global inequalities and social injustice. In order to draw outthe significance of these points of agreement, it is helpful to focus on thechallenges to traditional conceptions of political community posed by global social, economic and political change. (G/AG, 122-3) (8)

3. The Image of a Global Political Culture in HumanPersonality as Liberation

In the ideal society, nearly all restrictions onprivate enterprise should be eliminated. There is no set of principles and creed of any kind,religious or otherwise is enforced. “Private property is virtuallyinviolate.” That conclusion involves a total commitment toindividual freedom. “Personal freedom is the central value, andinequality is accepted as the natural result of free behavior.” The abilityof the government to use its political power would berestricted, public services would be placed on a user-payment basis. (Ideology & Political Life, 48-9) (9)

Libertarians believe that, imperfect as people may be, the best hope forthe human life lies in the individual freedom. They concede to the power ofrationality than classical liberals do and appreciate much more theidiosyncratic and unique character of individual life. The libertarianindividualist is, in short,something of a heroic figure battling against mass mediocrity, a romanticconservative’s answer to the utility calculating economic man. (Ibid.,50) (10)Some feminist theorists have taken the argument an important stepfurther. They have argued that sexism precedes capitalism and thatpatriarchy and capitalism are co-conspirators in the oppression ofwomen. . . . (IPL, 146) (11)

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These above considerations may generate some new insightsinto the meaning of human liberation: the new elements for anew ideology that can be drawn from these ideas. Forexample,

The basic theme of socialist feminists is that capitalism stand in the wayof liberation for women. Angela David suggests that capitalism, bycreating an economy outside the home, led to the downfall of the women’svital role in production, the market economy devalued the home economy,the province of women, and left in a dependent status. The solution is aform of socialism under which them community-owned production willinvolve the concept of day care and the reconceptualization of houseworkas a part of production to be shared by all. (Ibid., 146-7)

. 4. What is Liberation?

In R. Hoover’s assessment, for contemporary classictheorist, J. B. Elshtain, “the problem of liberation has to do withconstructing an understanding of the relationship between the private andpublic realms of life;” and she writes:

She does not find liberation in an ideology that abolishes the personalsphere by picturing life as entirely bound up with questions of race, classand sex. On the other hand, the notion that we can be autonomousindividuals flies in the face of the human condition. . . . We are thecreatures of family, sharp language, and community. We are notsimply class clones, the products of a socially determined role structure, orfor that matter, free agents inventing our own lives in isolation fromothers. Class structures and role models are highly significant, but thereare other forces at work: self reflection, instinctual urges, emotionalties to others, and the variations that time brings to life. (IPL,147) (12)

Firstly, with regard to ‘liberation’, Hoover lays emphasis onpersonal sphere as the human condition. Thus liberation has its source meaning in theindividual personal life. as private life in society, which requires a measure of structurein order to develop. So,

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as Elshtain describes:

The private sphere must be “a locus of human activity, moralreflection, social and historical relations, thecreation of meaning, and the construction of identityhaving its own integrity.” The private life (as thefamily) is the critical institution in which theprivate and public realms meet [Public Man, Private Woman,PUP, 1981]. (IPL, 147) (13)

Secondly, the private life is not a closed life because thehuman life conditioned by its ecology in order to survive.Thus,

The message of liberation ideology is that these insights must be appliedsomehow to public life. The human personality requires nurture, sharedmeanings, and a measure of structure in order to develop. There must bethe room, the freedom, for these relationships to be created by individualswho can explore and choose and make commitments. (IPL, 147)(14)

Thirdly, liberation is distinguished by the importance itattaches to the civil and political rights of individuality,that is a substantial realm of personal freedom includingfreedom of conscience, speech, association, occupation, and,more recently, sexuality, which the state should not intrudeupon, except to protect others from harm. Moreover,

Of freedom of choice is only meaningful if individuals have an adequaterange of options to choose from — that is, if divers life-styles and customsexist in society. [So] despite the disagreement about its philosophicalfoundations and sociological feasibility, the basic language of liberalism— individual liberty, equality of opportunity — has become thedominating language of public discourse in most modern democracies.(Will Kymlicka, University of Ottwa, OCP, 184 -5) (15)

5. Culture & Spiritual Life: Consciousness Wisdom,Virtue &Value ]

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We have seen the early meaning of ‘culture’ focused on“the culture of the mind”. In a wide sense, the word may describe all aspectscharacteristic of a particular form of human life, or in a narrow sense to denoteonly the system of values implicit in it, (OCP, 172) (16) such as thevalue which is exclusively centered on the nature and thedevelopment of future consciousness and wisdom: theirhistorical evolution and future possibilities, theirpsychological dimensions and their significance in ourfurther evolution, and ways to enhance them througheducation and self-development practices for the Virtue andValue of Personality reflecting the citizen’s Identity asNationality which characterizes the honorable Dignity for Cultural Life of Nation-state.

a) Culture Future Consciousness & Wisdom According to T. Lombardo, “It is to be conscious of the future. Andreciprocally, if on wishes to enhance one’s future consciousness, one shouldpursue the development of wisdom” which may be considered “thehighest expression of future consciousness.” (ICC, 357-8) (17) And heascribes The Holistic Nature of Wisdom and Future Consciousness to the science of psychology in the followingfundamental dimensions: 1/ Consciousness (Levels and Scope) 2/ Cognition (Human knowledge processes includinglearning, memory, thinking, imagination) 3/ Emotion and Motivation (Feelings, desires, and goals) 4/ Behavior (Bodily movement and interactions withthe environment; purposeful behavior) 5/ Ecology (Science and study of the relationshipsbetween organisms and their environment , DSL, p. 89) 6/ Virtue and Values (Ideals, standards, character traits,and moral conscience) 7/ Self-identity and Personality (total character of aperson, sense of, and self

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awareness) And all dimensions, in reality, are interdependent innormal human functioning. REMARK. Holism, here, means quality of being as a whole more than apart.

b) Definitions First, Lombardo provides a succinct definitions of eachterm, but helping us to see the holistic nature of eachcapacity.

1/ Wisdom is the continually evolving understanding of and fascinationwith the picture of life, of what is important, ethical, and meaningful, and thedesire and ability to apply this understanding to enhance the wellbeing oflife, both for oneself and others. (ICCW, 360) (19)

According to this definition, wisdom is not a staticstate but permanently has a motivational-emotional componentwith fascination, curiosity, inquisitiveness, . . . In eachcase, the capacity involves a wide and integrative array ofabilities and feature. Especially,

At the cognitive and consciousness level, wisdom involves holistic andintegrative

understanding; it is not narrow or specialized knowledge about the worldbut expansive and encompassing. Wisdom sees the fore and not simply thetrees. It searches to the horizon and beyond, and identifies what isreally significant in life. Further bringing together the cognitive andthe ecological, wisdom combines knowledge with practical application; itis useful rather than just theoretical. Finally, wisdom has an ethicaldimension: it is not simply self-serving, but is applied to the benefit ofothers. “Clearly wisdom is a holistic capacity.” (ICCW,361) (20)

On the other hand, Bruce Lloyd emphasizes that Wisdomis the vehicle we use to

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integrate values into our decision-making processes. . . .Our value-wisdom define the limits of what are consideredacceptable choices in the first place, and those decisionsdetermine our knowledge/ action priorities.We need to start with wisdom (our values) as our base, whichprovides the framework within which to 'ménage' knowledge,and so on through the pyramid to information and data.Knowledge is information in use, and wisdom is theintegration of knowledge and values to produce wise action.This is confirmed by the comments below:

*Wisdom is the power that enables us to use ourknowledge for the benefit of ourselves and others. (Thomas J. Watson)

*Knowledge is not wisdom, unless used wisely.(J. D. Anderson) *Knowledge without wisdom is a load of books onthe back of an ass. (Japanese proverb) *Knowledge is of no value unless you put it intopractice. (Anton Chekhov). (ICC, 351) (21) Turning to the future consciousness, Lambardo writes :

2/ Future Consciousness is a part of our general awareness of time, ourtemporal consciousness of past, present, and future. . . . It is the humancapacity to have thoughts, feelings, and goals about the future. . . . It isthe total integrative set of psychological abilities processes andexperiences humans use in understanding and dealing with the future.Future consciousness covers everything in human psychology thatpertains to the future. (ICCW, 361) (23)

Our human life is permanently directed towards thefuture through the experiences of the past that heightenedfuture consciousness as “including an expansive sense of time, of pastand future linked together” as temporalization, that is, past/present/ future are an interdependent process. (Heidegger,BT ?) In contemporary times, we have come to realize that

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everything in reality is interconnected as interdependent,and that reality is both flown and progressive: reality isnot static, but envolving in complexity. So,

The future is an adventure; there is an element of uncertainty to life. . . .Heightened future consciousness brings with into degree of openness, asense of possibilities rather than certainties, and, in fact an enthusiasm toexperience the adventure and surprises that lay ahead. ..Heightened future consciousness has this same quality of embracing theadventure of the future. Hence, there is an openness of consciousness in both wisdom andheightened future consciousness. A person with this capacity sees thewhole, sees the flow of past of future, sees and embraces the mysteriousand unknown. ICCW, 367) (24)

To sum up, the point of view of Lombardo concerning“future consciousness” and “insightful wisdom” is the sameassessment of the Buddhist Nagarjuna in the Orientalphilosophy concerning Enlightening Perfect Insight aboutfuture, such as Futurity [obviously through futureconsciousness] with his philosophy “Form and Emptiness”. Theonly difference is that Lombardo insists on cognition andconsiders wisdom and future consciousness as the same virtueand value while Nagarjuna gives central importance tomeditation of Zen because wisdom and consciousness areachieved through meditation. However, with his modernlanguage, Lombardo provides for us many illuminating futurehorizons before the hyperchange of our world. . . . But forEd. Cornish, “It would not be possible to use knowledge gained in thepast to improve our future if there were no continuity between past andfuture.” (Futuring, 206) (25) As an idealist, Lombardowrites:

Many philosophers and futurists anticipate a significant jump in thecollective mental functioning of humanity in the relative near future.Some writers have described this new surge as the collective mentalfunctioning of humanity in the relatively near future. Some writers havedescribed this new surge as a collective

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enlightenment. . . .As ideals, evolution should be holistic and ethical. . . . Psychologicalevolution will occur ecologically in interaction with the world, provoked byreal-life problems, changes, and opportunities.Wisdom (or heightened future consciousness) satisfies such criteria. It isan evolutionary and transformative state. It is an expansive andexpanding mode of consciousness. It is integrative, holistic, andecological. It synthesizes the pragmatic, the theoretical, and the ethical. . ..This ideal future direction can only be realized if we ethically evolve, and itis clear that we will need to guide this process of self-development withwisdom and heightened future consciousness, we need to becomecollectively wise and enlightened enough to value wisdom. (ICCW, 378-9) (26)

But the weak point of future consciousness is not topay attention to the art of converting knowledge of the past intoknowledge of the future. We can look at other ways [such asunder the Buddhist prism of "enlightening wisdom"] in whichknowing what happened in the past can help us to anticipate what mayhappen in the future. Thus, History can help us in many ways as we explore the futureand tray to cope with

our daily problems. One way is that it gives us models for understandingnew situations. The way it works is simple in principle: If we know that acertain type of situation has occurred in the past, we can anticipate that it will develop as such situations have developed in the past . With thisknowledge, we can anticipate what will happen in the new situation,enabling us to make a better judgment about what we ourselves shoulddo. (Futuring, 136) (28)

c) Virtue and Value in Continuity of Existence: Personalty &Dignity Through heightened future consciousness involvescognitive features: emotion, motivation, imagination,exhilaration in learning and thinking connected with theexercise and pursuit of wisdom. There is an ethical and character

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dimension that supports, structures, fuels, and gives direction to these cognitivecapacities which determine “a virtue as value lived”, such ashonesty, integrity, the value of freedom and self-responsibility as character virtues, keeping "the mind serenelyuntainted by whatever is tendentious, unbalanced, sectarian." (IC, 17)All these ethical characteristic cultural dimension meansthe arts and intellectual life, planning for the culturalpersonality as dignity of human condition which enhances society as thefate of our ideal community spirit. And Lombardo points outemphatically his ideal ethical direction as value toenlightened wisdom as follows:

The development of these character virtues is key of the enhancement offuture consciousness. Philosophers and psychologists, have argued thatthe good life is realized through the key character ‘virtue’, such ascourage, honesty, love and compassion, and notably wisdom. (ICCW,374) (29)This ideal future direction can only be realized if we ethically evolve, and itis clear that we will need to guide this process of self-development withwisdom and heightened future consciousness. We need to becomecollectively and enlightened enough to value wisdom. (ICCW, 379) (30)

6. Wisdom and Science: Spiritual Experiences

a) Scientific Theories can never provide a Definitivedescription of Reality According to Capra, Carolyn Merchant, historian ofscience at UC Berkley showed that F. Bacon was intimatelyfamiliar with the prosecution of witches, and she suggestedthat the “Baconian spirit” on the entire development of modernscience and technology. And she writes:

I became aware of the tremendous impact of the “Baconian spirit” onthe entire of development of modern science and technology. From this time of theancients

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the goals of science had been wisdom, understanding the natural order,and living in harmony with it. In the seventeenth century this attitudechanged radically into its opposite. Ever since Bacon he goal of science has been knowledge thatcan be need to be dominate and control nature, and today both scienceand technology are used predominantly for purposes that are dangerous,harmful and profoundly anti-ecological. (Uncommon Wisdom, 224)(31)

Heisenberg writes in his Physics and Philosophy that "thefoundations of physics I have, started moving," that is, “the ground would be cut from underscience.” The science doesn’t need any firm foundations;“the metaphor of the building will be replaced by that of the web, or network inwhich no part is more fundamental than any other part.” (32)

There isn’t any clear starting point. Scientific theories can never provide acomplete and definitive description of reality. They will always be approxi-mations to the true nature of things. . . . We use consistency as the guidewhich suggests something that is incomplete. We are going beyond thewhole question-and-answer framework.” (UW, 66-7) (33)

b) Spiritual Experiences [R. Kurzwell ] On Kurzwell's account, "a neurological for spiritual experiencehas long been postulated by evolutionary biologists because of the social utilityof religious belief." And he points out that: When we can determine the neurological correlate of the variety ofspiritual experiences that our species is capable of, we are likely to be able toenhance these experiences in the same way that we will enhance other humanexperiences. . . . Twenty-first-century machines --- based on the designed of humanthinking --- will do as their human progenitors have done --- going to real and virtualhouses of worship meditating prying, and transcending --- to connect with theirspiritual

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dimension. (ASM, 153)

II. Identity and Institutional Modernity

1. Globalization and Modernity

Globalization actually proliferates rather thandestroys identities. . . . Globalization is really the globalization of modernity, and modernity is theharbinger of identity. It is common assumption thatidentity-formation is a universal feature of humanexperience. Castells seems implicitly to take this viewwhen he writes: “Identity is people source of meaning andexperience.” (1997, 6) (34)Understanding that what we call “identity ” [as a member of acollective or “community” may not be a universal, but justone particular, modern, way of socially organizing,regulating cultural experience takes some of the wind fromthe sails of the argument that globalization inevitablydestroys identity. The social-psychology of attachment tolocality is a powerful phenomenon, but it is also a complexone, with different possible modes of articulation anddifferent consequent implications for people’s sense of selfand of existential well-being. And these differences areall relative to cultural context. . . .The implication of understanding identity as a specificallymodern cultural imagination is sufficient to undermine the simple idea that globalizationdestroy identity. But the stronger claim that globalizationactually generates identity — and, indeed, the danger that,in some circumstances, it produces too much identity —requires more elaboration.(Ibid., 272) (35) In modern societies, we live our lives withinstructures that orchestrate existential experience accordingto well-police boundaries. We “live” our gender, oursexuality, our nationality and so forth as publiclyinstitutionalized, discursively organized belonging. What

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could be a much looser, contingent, particular and tacitsense of belonging becomes structured into an array ofidentities, each with implications for our material and psychological well-being, each, thus, with a “politics.” Thisis what I mean by saying that modernity is the harbinger ofidentity. (Ibid., 273) (36)

2. Identity and Deterritorialization of theGlobalization Process First of all, the “deterritorializing” character of theglobalization process is not that globalization destroys localities but that culturalexperience is in various ways “lifted out” of it traditional “anchoring” in particular localities.One way of understanding this is to think about the placeswe live in as being increasingly “penetrated” by theconnectivity of globalization. We may live in places thatretain a high degree of distinctiveness, but thisparticularity is no longer — as it may been in the past —the most important determinant of our cultural experience.The idea of deteorialization, then, grasps the way in whichevent outside of our immediate localities are increasinglyconsequential for our experience. Modern culture is lessdetermined by location because location is increasinglypenetrated by “distance” (Ibid., 273) (37.) BY THEINTERNET, MOVIES, FOOD, ETC.THERE USED TO BE A JOKE THAT IFWE WOULD AIR DROP THOUSANDS OF SEARS CATALOGS INTO COMMUNISTCOUNTRIES, THEY WOULD OVERTHROW THEIR GOVERNMENTS. NOW THEINTERNET DOES IT INSTEAD.Since the eighteenth century, national identity has been themost spectacularly successful modern mode of orchestratingbelonging. And the fact that virtually all of the world’ssix billion population today either enjoy or claim anational identity has been the most spec- tacularlysuccessful modern mode of orchestrating belonging. And thefact that virtually all of the world’s six billionpopulation today either enjoy or claim a national identityis

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itself testament to the power of the globalization ofmodernity. It is clear from this that the nation and thenational identity are not in danger of imminent collapse.But the very dynamism and complexity of globalization issuch that the stability of this form of identification isnot guaranteed indefinitely. The very dynamic whichestablished national identity as the most powerful cultural-political binding force of modernity may now be unravelingsome of the skeins that tie us in securely to our national“home.” The kernel of truth in the claim that nationalidentity is threatened by globalization lies in the factthat the proliferation of identity positions may beproducing challenge to the dominance of national identity.(Ibid., 274) (38)

REMARKS: Important Examples (Quotations) The most remarked examples of this sort of challenge are, naturallyenough, the most immediately destructive ones: the violence and chaos ofethnic and religious confrontations with the nation-state. Therepercussions of the fall of Eastern European communism — mostdramatically in the former Yugoslavia — in the final decade of thetwentieth century are an obvious case in point. The collapse of communism is often interpreted in political-economicterms as a reaction to a step change in the global advance ofcapitalism. The increasing power and integration of the globalcapitalist market made it impossible for the control economies of theeastern bloc to survive outside of this indisputably dominant economicworld system. Although the capitulation of the regimes was mostimmediately due to internal pressures for the liberalization across boththe political and economic spheres, the impetus towards lay in acombination of the external economic forces which were rapidlyundermining the economic bases of these countries, and the demonstrationof the attractions of western consumer culture ineluctably associatedwith both economic and democratic liberalism. But the ensuing conflicts in Croatia, Bosnia-Herzegovina and Kosovo couldnot, on any reasonable interpretation, be judged as the fall-out from anexclusively political-economic process. What the “ with a global marketsystem” of globalization meant in this context was not the engagement butthe unleashing of violent cultural forces — ethni/nationalistfactionalism — which had been, apparently, artificially contained underthe communist federal regime. (Ibid., 274) (39)

III. Globalization and The Fate of Nation-state

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1. What Is Globalization?

According to D. Held and A, McGrew, Globalization denotes the expanding scale, growing magnitude, spendingup and deepening impact of transcontinental flows of patterns of socialinteraction, it refers a shift or transformation in the scale of humanorganization that links distant communities and expands the reach ofpower relations across the world’s regions and continents. But it shouldnot be read as prefiguring the emergence of a harmonious world societyor as a universal process of global integration in which there is a growingconvergence of cultures and civilizations. . . .The unevenness ofglobalization ensures it is far from a universal process experienceduniformly across the entire planet. (G/ AG, 1) (40)

In general, globalists point out that globalization is areal phenomenon. ‘They argue that there has been asignificant shift in the geography and social relations andthat social processes now operate predominantly at a globalscale.

2. Informational Politics and Society a) Image of Political Power Flows In his The Power of Identity (Vol.II), M. Castells has givena short paragraph as Preamble on The Politics of Society ascribed in the Letter à Lionel byAlain Touraine as follows:

Power used to be in the hands of princes, oligarchies, and ruling elites; itwas defined as the capacity to impose one’s will on others, modifyingtheir behavior. This image of power does not fit with our reality anylonger. Power is everywhere and nowhere`; it is in mass production, infinancial flows, in lifestyles, in the hospital, in the school, in television, inimages, in messages, in technologies… Since the world of objects escapesto our will, our identity is no longer defined by what we do but by what weare, thus making our societies, searching for balance rather than forprocess. Such is the central question to which political thought and action

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must respond: how to restore a link between excessively open space of theeconomy, and the excessively closed, and fragmented world of cultures?The fundamental matter is not seizing power, but to recreate society, toinvent politics anew, to avoid the blind conflict between open markets andclosed communities, to overcome the breaking down of societies wherethe distance increases between the included and the excluded, those inand those out. (Alain Touraine, Letter a Lionel, pp. 36-8, 42;my translation) (41)

This above paragraph points out the meaning of the termof Politics, its role as power in society throughout ourlife-span with our reality as will in mass production, infinancial flows, and spiritual aspirations in ourtraditional identity with the fate of our community beforethe closed and fragmented world of flowing cultures. “Such isthe central question to which political and action must respond.” Althoughthe power is in the hands of princes, oligarchies, andruling elites. However, following sustained conditions mustto be pointed out emphatically:

1/ The fundamental matter is not seizing power; 2/ But to recreate society, to invent politicsanew; 3/ To avoid the blind conflict between openmarkets and closed communities; 4/ To overcome the breaking down of societiesbefore every hyperchange. () (42)

b) Cultural Ethical Foundations in Political Communauty Through the modern period concepts of the politicalculture have been elaborated at the level of state and theideal of democracy affirming the idea of the people as theactive sovereign body, with the capacity, in principle, tomake or break governments when the country is betrayed.From the point of view of D. Held and A. McGrew:

Political theory has taken the nation-state as a fixed point of referenceand

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has sought to place the state at the centre of interpretation of the natureandproper form of the political good. The central element has been theterritorialpolitical community and its many possible relations to what is desirable orpolitical good.Theory of the political good in the modern territorial polity rests onnumber of assumptions which repay an effort of clarification. These are that a political community is properly constituted and bounded when:

1/ Its members have a common socio-cultural identity; that is,they share an understanding, explicit or implicit, of a distinctive culture, tradition,language and home land, which binds them together as a group and forms a basisof their activities.

2/ There is a common framework of ‘prejudices’,purposes and objectives that generates a common political ethos ; that is, an imagined‘community of fate’

which connects them directly to a common political project — the notionthat they form a people who should govern themselves.

3/ An institutional structure exists — or in theprocess development — which protects and represent the community, acts on its behalf and promotesthe public interest.

4/ Congruence’ and ‘symmetry’ prevail between acommunity’s ‘governors’ and ‘governed’ between political decision-makersand those the decisions affect’. That is to say, national communities, andexclusively ‘programme’ the actions, decisions and politics of their governments, and the latter determine thatwhat is right or appropriate for their citizens.

5/ Members can claim to, and can reasonablyexpect, certain kinds of equal treatment, that is, certain types of egalitarian principles of justiceand

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political participation. These generate the resources — conceptual, ethical and organizational —for the determination of it fate and fortunes. Ethical discourse cannot bedetached from the ‘form of life’ of a community; the categories of politicaldiscourse are integral to a particular tradition; and the values of such acommunity take precedence over individual or global requirements.( Selected Quotations, G/AG, 89-90) (43)

3. Westphalian Nation-Ideal and Towards aCosmopolitan Social Democracy a) Wesphalian-System & Politic Beyond Borders [D. Held] Today, humankind is organized for political purposes,into some nation-state following the Westphalian System [inthe Peace of Westphalia (1648) when Europe’s monarchs agreed torecognize each other’s right to rule their own territories,free from outside interference (GW?, 133), (44) that is, theorganization of human communities following five idealassertions:

1/ Humankind is organized principally intodiscrete territorial, political communities which are called nation-states[Territoriality]. 2/ Within this blocks of territory, states ornational governments claim supreme and exclusive authority over their peoples[Sovereignty].. 3/ Countries appear as autonomous containers ofpolitical, social and economic activity in that fixed borders separate thedomestic sphere from the world outside [Autonomy ] . 4/ States dominate the global political landscapesince they control access to territory and the economic human and naturalresources therein [Primacy]. 5/ States have to look after themselves — it’s aself-help world (anarchy). One

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of the main functions of the state is toensure the security and well-being of its citizen, and to protect them from outsideinterference [Security].

Almost four centuries in the making, the abstractprinciples, norms and practices that constitute theWesphalian System of states have become [alongside the idealsof Democracy and Liberty] the central organizing features ofmodern political life. ((Ibid., 133) (45)

b) Towards Cosmopolitan Social Democracy (Held & McGrew)One of the fundamental of our time is the Reconstructing WorldOrder for the stability and security of our life in the peaceful and flourishingworld that poses key questions about ‘the organization of humanaffairs and the trajectory of global social change.”(G/AG,118) (46) It is important to note some common groundthat would be accepted that: 1/ Globalization involves a shift away from a purelystate-centric politics to a new and morecomplex form of multi-layered global politics. Thisis the basis on and through which political authority andmechanisms of regulation are being articulated andrearticulated. 2/ The traditional international order of statescannot be restored, and a drastic change of outlook isunavoidable. . . . The extreme ends of the politicalspectrum are deeply problematic. How can such a politicscope with the challenges posed by overlapping communitiesof fate?This overlapping ground, on Held and McGrew’s account, wouldbe referred to the domain of cosmopolitan social democracy because “it seeks tonurture some of the most important values of social democracy” — the ruleof law, political equality, democratic politics, socialjustice, social solidarity, and economic effectivenesswhile applying to the new global constellation of economicsand politics.

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Accordingly, the project of cosmopolitan social democracy can beconceive as a basic for uniting around the promotion of the impartialadministration of law at the international level; greater transparency,accountability and democracy in global governance; a deepercommitment to social justice in the pursuit of a more equitabledistribution of the world’s resources and human security; the protectionand reinvention of community at diverse levels. . . .The common ground represented by cosmopolitan social democracyprovides a basis for a little optimism that global social justice is not simplya utopian goal. Moreover, it can be conceived as establishing thenecessary ethical and institutional foundations or a progressive shiftin the distinction of a more cosmopolitan world order. . . . Cosmopolitansocial democracy provides a framework for further thought andpolitical action on these questions, in a domain of overlapping ideaswhich unites a broad body of progressive opinion. (G/AG, 131-4)(47)The stakes are very high, but so too are the potential gains for humansecurity and development if the aspirations for global democracy andsocial justice can be realized. (G/AG, 136) (48)

IV. A New Society and The Emergence of GlobalPolitical Culture

1. Culture is The Source of Power Despite the vast flows of information around the world,there are only a few signs of a universal or global historyin a shift — from government to global governance, that is,from the modern state to a multilayered system of power and authority, — from relativity discrete national communicationan economic systems to their complex and diverse enmeshment at regional andglobal levels when the transformation of political identities isoverstated.

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Thus, “[t]hese developpments require new modes of thinking aboutpolitiics, economic and political connections within and across states andregions” that transnational and transborder problems havebecome pressing across the world. They also requireimaginative responses from politicians and polici-makers about thefuture possibilities, forms and effective politicalregulation, that is, in other words for democraticaccountability. (G/AG, 122) (49)However, there are no more stable power politicians andpolici-makers as elites because “there are only elites from powers,” that is, “elites formed during theirusually brief power tenure, in which they take advantage of their privilegepolitical position to gain a more permanent access to material resources andsocial connections.” Indeed, Power, as the capacity to impose behaviorwhich relates social actors, institutions, and cultural movements, through icons,spokespersons, and intellectual amplifiers. (EM, 379) (50) Today, with violent conflicts and violent collective deathas man-made death the single largest cause of non-naturalmortality in the twentieth century has changed the course ofworld history. The human society degenerates: “politicsbecomes a theater,” and “political institutions are bargaining agenciesrather than sites of power”. Citizens react defensively instead ofentrusting with their will. In a certain sense, “the politicalsystem is voided of power, albeit not of influence.” (EM, 378) (51)However, power does not disappear. In an informationalsociety, it becomes described, a fundamental level, in thecultural codes through which people and institutionsrepresent life and make decisions, including politicaldecisions.

Cultural battles are the power battles in the Information Age. They areprimarily fought in and by the media. . .Culture as the source of power, and power as the source of capital,underlie the new social hierarchy of the Information Age. (EM, 379)(52)

2. New Politics of Globalization

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Today, the political power, as A. McGrew assesses, isno longer primarily organized and exercised on nationalscale but, increasingly, has acquired a transnational,regional or even global dimension. Transnationalconnections have developed within all areas of humanactivity, and especially with the explosion of the internet,within the real virtual world. As consequence, knowledge,ideas, goods and capital, weapons and crime, as well asbusiness of government and politics readily move acrossnational boundaries. (GW, 135) This internationalization ofthe state is not simply confined to obvious trans-borderproblems, but applies to almost every aspect of the futurityand salvation of humanity before the hyperchange with globalfatal catastrophes such as natural catastrophes, volcanicmega-eruptions and collapses, ocean’s rise, biosphere’sintegrity terrorist attacks, violent conflicts betweenbarbarous hegemonies and civilized world. Although no world government exists the multiplicity of global andregional bodies that have been created to deal with matters that cut acrossnational borders constitute a nascent system of global (and regional)governance. Global governance refers to a process of political co-ordination amonggovernments, intergovernmental and transnational agencies. It works towardscommon purposes or collectively agreed goals, through making or implementingglobal or transnational rules and managing trans-border problems. It differsdramatically

from a concept of world government that presupposes the idea of onecentral global public authority (such as NGOs) legislating for humanity. (GW?,140-1) (53)

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V. World Orders, Ethical Foundations & NationalCulture

1. Cosmopolitan Outlook [ D. Held ] The transnational and global scale of contemporary sociallife generates serious challenge to the modern state. Indeed, a shift is and ought to be,taking place between political and ethical frameworks based on the national political communityand those based on a wider set of considerations. In thisconsideration, National viewpoints are highly partial and particular and can bejuxtaposed with

a cosmopolitan outlook claiming each person as individual or as themember of humanity as a whole. It defends the idea that human beings are infundamental sense equal, and they are deserve impartial politicaltreatment — that is, treatment based on principles upon which all people could act. Cosmopolitanism is a moral frame of reference for specifying principlesthat can be universally shared; and, concomitantly, it rejects as unjust allthese practices, rules and institutions anchored in principles not all couldadopt. . . .Accordingly, states could no longer be regarded as the sole center oflegitimate power within their one borders. States would need to berearticulated with, and articulated with and relocated within, anoverarching political framework which would strip away the idea ofsovereignty from fixed borders and territories, and redefine it as a form oflegitimate political authority. (GTR, 483-4) (54)

2. Ethical Foundations in Political Community Throughout the modern period, political theory hastaken the nation-state as a fixed point of reference as the center of interpretations of thenature and proper form for the political good. For earlytheorist such as Thomas Hobbes, “the state is the supreme reference

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within a specific community; it is independent of subject and rulers, withdistinctive political properties of its own.” (G/AG, 89) (55)By contrast, theorists of democracy consider the idea of thepeople as sovereign power to make or break governments. Acommunity is properly constituted and bounded when:

1/ Its members have common cultural identity,that is, they share a distinctive culture, tradition, language and homeland 2/ There is a common framework of ‘prejudices’,purposes and objectives that generates a common political ethos; that is,an imagined ‘community of fate’ which connects them directly to a commonpolitical project. 3/ An institutional structure which protects andrepresent the comm. Unity and promotes the public interest. 4/ A national community which programs theactions, decisions and policies of their governments. [Theories ? 5/ The fate of a national community is no longerin its own hands. Regional and global economic, environmental and politicalprocesses profoundly redefine the content of national decision-making. (G/AG,89-90) (56)

In sum, The growing fusion of worldwide economic, social, cultural andenvironmental forces requires a rethinking of the politically and philosophically‘isolationist’ position” because the contemporary world “is not a world ofclosed community with mutually impenetrable ways of thought, self-sufficient economicsand ideally sovereign states. (G/AG, 96-7) (57)

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3. National Culture & Globalization a) National Culture & the Rise of modern Nation-state/withState Makers For long periods of human history, Culture is the mostdirect and obvious way in which we have lived out our livesand we experience the interconnections of our daily liveswith the world across regions and continents for thetransformations of our societies before the necessities andthe destiny of our human species. Thus, D. Held points outthat culture is the crucial component of our daily livesbecause “it’s through culture that common understandings are developed,”and “culture is the central to connections between places and nations,” withits “complexities of cultural flows.” This notion is a “keycomponent” of the explaining cultural globalization; andwhen the cultures around the world become more homogeneousthey are considered as Cultural Imperialism (GW, 48) (58) In the rise of the modern nation-state with itsnationalist movements, had argued Goddens (1985,) and Mann(1986,) the creation of the modern State [complex webs ofinstitutions, and laws] is also the condition generating a“sense of nationhood” with its apparatus for reorderingpolitical power in ‘circumscribed territories’ as state makers who“sought to centralize and reorder political power.” In order to “secure andstrengthen their power base, they came to depend on cooperative forms andsocial relations with their subjects.” However, this consolidation ofpower and confidence in a shared political community“spawned the dependence of rulers on the ruled for resources, human andfinancial.” () (59) Gradually, in the shared living of themembership in the political community people become aware oftheir dependant life on the common fate, via the duty andresponsibi-lities for their living community. So, a vagueidentity emerges. (G/ AG, 26) (60) However,

The establishment of a national identity was an explicit political projectpursuit ; by elites, it was rarely their complete invention. That elites actively soughtto

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generate a sense of nationality and a commitment to the nation — a‘national

community of fate’ — is well documented. But it does not follow that suchelites ‘invented nations where none existed. The ‘nation-to-be’ was notjust any large social or cultural entity; rather, it was a ‘community ofhistory and culture, occupying a particular territory, and often layingclaim to a distinctive tradition of common rights and duties for itsmembers. . . . () (61)

According to A.D. Smith:For nationalists, the ‘Nation-to-be’ was not any large, anonymous, co-cultural unit. It was a community of history and culture, possessing a compactterritory, unified economy and common legal rights and duties for allmembers. If ‘nationalism creates nations’ in its own image, then itsdefinition of the nation was of a piece with its aspirations for collectiveautonomy, fraternal unity and distinctive identity. The identity and unity that was sought was of and foran existing historic culture-community. (GTR, 281) (62)

In other words, the concept of ‘identity’ is not a commondenominator of patterns of life and activity, but rather ofthe “subjective feelings and valuations of any population which possessescommon experiences and one or more shared cultural characteristics (usuallycustoms language or religion.)” These feelings and values refer tothree components 1/ a sense of continuity between the experiencesof succeeding generations of the unit of population; 2/ shared memories of specific events andpersonages which have been turning- points of a collective history; 3/ a sense of common destiny on the part of thecollectivity sharing those experiences. (GTR, 280) (63)

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By a collective cultural identity in respect of a sense of continuity, sharedmemories and a sense of common destiny of a given unit of population whichhas had common experiences and cultural attributes. Unlike national cultures, a global culture is essentially memoryless. A globalculture answers to no living needs, no identity-in-the-making.The central difficulty in any project to construct a global identity, and hence aglobal culture, is that collective identity, like imagery and culture, is alwayshistorically specific because it is based on a shared memories and a sense ofcontinuity between generations.(Selected quotations, GTR, 280-1) (64)

b) Globalization and Political Power Today, almost four centuries, after the global empirescollapsed, the abstract principles practices of theWestphalian system of states (with the ideals of democracyand liberty) have become the central organizing features ofmodern political life. Statehood and national self-determination finally became the principles by whichhumanity is organized into separate nation-states with itsright to self-governance. A, McGrew asserts:

Despite its antiquity, the norms, principles and practices of theWestphaliansystem continue to influence the governance of contemporary globalaffairs . . . Among traditionalists, the Westphalian system remains centralto the constitution of modern political life and to understanding the nature anddynamics of how the world is governed today. For globalists and transformationalists, the Westphalian ideal seems to be at odds with theexpanding scale upon which contemporary economic, cultural andpoliticalactivity is currently organized. [They] argue that power is no longerprimarily organizes and exercised on a national scale but, increasingly,has acquired a transnational, regional or even global dimension.’ As a consequence,thebusiness of government and politics, itself, is becoming international andglobalized. (GW?, 134-5) (66)

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4. The Fate of National Culture a) Cultural Globalizaion: The Global Flows of Culture In the past of our remote horizon, or the remote humanhistory, our Culture Tradition as local culture as ‘autopoesis’ popular culture of themajority concerning the common fate of the community. Inrecent decades, there has been ‘a phenomenal growth’ in theglobal circulation of cultural goods which exemplifies thenotion of globalization being characterized by theintensification of flows that transcend national boundariesas global flows of cultural trade. Consequently, theglobalization of culture is illustrated by the complexitiesof cultural flows. The development of information andcommunication technologies has been an important componentof this growth:

Wherever computer mediated communication become available topeople, virtual communities emerge, reflecting a “hunger for community”in the context of the demise of the public sphere in our lives. . . .[However,] the growth of global communication and culture flows haslittle to do with reducing global inequalities. To the contrary, it hascoincided with the reproduction and exacerbation of the inequalities thatcharacterize the contemporary era. (GW?, 55/57) [Inaddition,] culture flows are profoundly imbalanced. Anddominant cultures are seen as threatening morevulnerable cultures [as cultural imperialism.] (Ibid., 60) (7)

b) National Culture and Cultural Identity as Political CultureAttachement Once up a time, before long periods of human history,people lived out their lives in “existed local, autonomous, distinct and well-defined, and culturally sustainedconnec-tions between geographical place and cultural experience. Theseconnections constitutedone's ‘cultural identity'.” This identity is considered as aninheritance, of traditional ng dwelling, a continuity withthe past. So, if “ Identity, then, was just not a description of culturalbelonging; it was a sort of collective treasure of local communities”, then ,

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Globalization has swept like a flood tide through the world’s diversecultures, destroying stable localities, displacing peoples, ‘brandied’homogenization of cultural experience, thus obliterating the differencesbetween locality-defined cultures which had constituted our identities (GTR, 269) (67 )

According to M. Castells, “Our world and our lives are beingshaped by the conflicting trends of globalization and identity,” and theprimary opposition to the power of globalization lies in the“widespread surge of powerful expressions of collective identity thatchallenge globalization . . . on behalf of cultural singularity and people control over their lives and environment” (Ibid., 270) (68) So, Far from being the fragile flower that globalization tramples, identity isseen

here as the upsurging power of local culture that offers resistance tothe centrifugal force of globalization. . . .So, recognizing the signification cultural sources of resistance to thepower of globalization goes a long way toward getting this power inperspective. The impact of globalization thus becomes, more plausibly, amatter of the interplay of an institutional-technological impetus towardsglobality with counterpoised ‘localizing’ forces. (Ibid., 270 ) (69)

And, on quite another level, we have to add theconsiderable cultural effort exercised by nation-states inbinding their populations into another cultural-politicalorder of local identification This more complex formulationclearly implies that cultural identity is not likely to bethe easy prey of globalization. . . . Particularly in thedominant form of national identity, it is the product ofdeliberate cultural construction and maintenance via boththe regulatory and the socializing institutions of thestate: in particular, the law, the education system and themedia. . . .

But notice that none of these problems conform to the scenario of thegeneral

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destruction of identities by globalization. Rather, they attest to anamplification of the significance of identity positions in generalproduced by globalization. It is this proliferation of identity that causesproblems for the nation-state’s hegemony over its population’s senseof political culture attachment. (Ibid., 271) (70)

VI. Political Culture and HereditaryTransmission ofCulture

1. Origin of the Concept [ Samuel H. Beer ] Firstly, according to Weber's viewpoint, on Samuel H.Beer's assessment, "A culture is an 'ordered system of symbols' that enables of a system to see andsense in quite similar ways the situation, physical and social, in which they findthemselves. On the other hand, In a social system, the members' relationsto their situation is defined and mediated in terms of a system of culturallystructured and shared symbols . . . . Thus the concept of political culture hasprovided a way of systematically thinking about and analyzing the 'orderedsystems of symbols' that play a crucial role in giving substance to the actionsand interactions of human beings." (MPD, 25)"Culture exists because of the for symbolic behavior that is speciallycharacteristic of human beings. Symbolic behavior makes it possible for people to communicate,and so to learn from one another and to accumulate and pass on what they havelearned from one generation to another." (MPD, 27)

"The political culture of a people gives them an orientation towards theirpolity and its processes. To be oriented is to have a sense of direction, to knowwhere you are in relation to the points of the compass. Political culture is at once of the meanings with which men invest their behavior and the instrument by which those sharing a common politicalculture perceive and understand those meanings. We can say that politicalculture coordinatespolitical action, provided it is remembered that this can men

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ordering not only harmonious action but also severe conflict.". . .(MPD, 28)

2. Political Culture is not Ideology “Political power,” K.R. Hoover asserts, “is an inescapable part ofpeople lives” although sometimes it becomes extremely brutalsuch as in communist and fascist regime. So, politicalculture may be described as the way of a people from birthto the grave that makes life worth living under any presentpolitical regime. Moreover, culture needs ideas to provideimages of the world that open up our thoughts and feelingsas possibility of shared insights and action as politicalideologies. (IPL, 4) (71) But culture is not considered asideology as Marxism have been made, although all ideologiesare considered as the transformations of culture in theinterpenetration for granted values, that is ‘cultural politics’ which “is the struggle to fix meanings in theinterest of particular groups.” () Morever, for K. Minogue, “Ideology is akind of free creative play of the intellects using the word to describe any of themore evolved bodies of political doctrine in which theory is combined with aproject of political action.” (IPL, 3) (72) K. R. Hoover assumes:

Generally, an ideology consists of ideas about how power insociety should be () organized. . . . All ideologies have same sort of characterizationof the human condition at their core, even if it is the denial that all people share acommon human nature. (IPL, 4) (73) . . . The history of politicalphilosophy suggests that, in times of political crisis, powerful new systems of ideas can be createdby theorists sensitive to developments around them and original enough tosynthesize

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ideas into terms that communicate new understandings for cultures inneed of answers. (IPL, 172) (74)

For L. P. Thiele's observations, Political ideals are always dangerous but no more so than a completedearth of ideals. In any case, it is not so much the striving for ideals but theresentment that builds when these ideals are betrayed that creates political mischief. Ideology may be used as a relatively neutral term or even a term ofpraise, as "socialist ideology." Nonetheless, the word always denotes thebeliefs or values of particular groups or classes of people pursuing their own interests. As such, an ideological view, though it typically lays claim totruth, neutrality, and universality, is not a particularly objective view.Ideology, for this reason, is frequently placed in opposition to truth, just as theword ideological is frequently used as a synonym a biased or self serving. (Th.P, 222

However, Ideology, the systematic ordering of socially generated biases, plays an important role in channeling thoughts and actions. It is impossible to become fully conscious of this ideological channeling in one's life or to ut a complete stop to it. Political theorists are certainly not immune to its force. They do not occupy a privileged vantage point from which neutral descriptions and explications of an objective political reality may be obtained. Instead they speak from particular points of view. In their work, theorists evidence the effects that power has had upon them. They also active vie for and exercise power themselves. Theorists are investedin the world, and much of their insight derives from this investment. (Th.P, 243)

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3. Our Private Fate is Virtually Inviolable The ideal aspirations for our society is not therehashing of old stereotypes for the mass consumption. Andour identity as characteristic personality is not theproduct of ideology which is on the contrary of ourinitiative metaphorical creation. Besides, in thelibertarian world, the free market is the metaphor for allprivate enterprise, and our private fate is virtuallyinviolable. “The power of official governance can’t be as easily abusedwhen it is so carefully circumscribed.” (IPL, 49) (75) Especially,our “future is not in the escape from these simple images toward a moremature and intelligent understanding of life, of power, and of the potential ofpolitics for the improvement of society.” (IPL., 172) (76)

4. Political Culture in Hereditary Culture[Transmission of Civilized Way of Life] Yes the creation of a society is the hopeful ideals ofpolitical philosophy as political culture which is “derivedmostly from sacred books, so their value-claimed are authoritative, universal’and orthodox” (EOC, 51) (77) in the traditional domain ofnational ethics and popular education. The human quest formeaning is the hereditary transmission of culture withinpolitical culture in our nationalism as civilized way oflife (not in return to barbarian hegemony) for our futurehumanity permanently dealing with Risk and Uncertainty inGlobal Catastrophe and Trends. Here, that is indeed the criticalpath analysis of the above hereditary transmissionconcerning the question of the Next Generations of Leadersas Global Cultural Explorers.

5. Global Explorer Sharpened in the Hottest Fires Global explorer is a proprietary assessmentinstrument of an individual’s global leadership potential based on our extensive study andresearch through experience (GE, 241)(78) such as the illuminating mirror with theswords of the Japanese Samurai :

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Experience is the forge through which ordinary people becomeextraordinary global leaders. It is said that the swords of the JapaneseSamurai are among the best in the world. Each blade is shaped in thehottest fires. The metal is folded over and over a thousand times.Finally, it is sharpened with the greatest precision. In much the same way,we discover the real nature of our personal leadership “metal” byseeking out and confronting the greatest international challenges that liebefore us. Just like a samurai sword, we become the very best whenour character is forged in the hottest fires, and sharpened withcontinuous learning. (GE, 240) (79)

CONCLUSION TOWARDS A GLOBALCULTURE An EnlightenedCulture

I. A Cultural Bridge-Building between East & West [ Heidegger ] 1. Heidegger is close to Oriental Thought in bothBuddhism and Daoism In the domain of meditative thinking concerning Being,the emphasis on silence brings Heidegger close to Orientalthought both in Buddhism and Taoism. Meditation ischaracterized by serenity which is non active responsivenessin man to the natural light of all things. It is aspontaneity that sets a thing free to be nothing but itself.(80) In addi-tion, “[h]ere [is] a thinking that [attempts] to think thevery beginning found in the principle of the transcendental subject. ButHeidegger’s radical questions [aim] at a much deeper originality than that[searches] for in the principle of self-consciousness” (81) in Westernmetaphysics. In other words, Heidegger moves closer to the

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cosmocentrism of Oriental thought and almost away from hisearlier anthro-pocentrism with the role of Da-sein, “a partnerin a dance in which things impart one another their appropriate enowning”(82) in the fourfold world. Especially, in 1946, Heideggercollaborated with a Chinese scholar on a translation intoGerman of the Lao-Tzu, but they completed only eight of the eighty-onechapters. "Even though this translation does not go very far,"according to O. Poggeler, "it gave him a new orientation." Thusin On the Way to Language he could invoke Lao-Tzu:

The key word in Lao-tzu’s poetic thinking is Tao, which ‘properly speaking' means way. Yet Tao could be the way that gives all ways, the very sourceof our power to think what reason, mind, meaning, logos properly mean tosay— properly by their proper nature. Perhaps the mystery of mysteries of thoughtful Saying conceals itself in the word ‘ Way’, Tao . . . All is Way. (OWL, 92)

For Heidegger, meditative thinking is characterized byserenity that is “the keyboard on which the idea of harmony poeticizes and aestheticizes man and the earth.”However, serenity is non willed, non concerned activity as“active responsiveness in man to the natural light of a thing.” (83) Thusharmony is considered itself as ‘orchestration of the differentiatedmany’ or ‘ten thousand things.’ According to H. Y. Jung,

Here Heidegger’ notion of serenity or releasement parallels the Taoistidea of 'wu-wei' and the Zen way of thinking and doing — the way ofrefraining from thinking and doing contrary to the natural and spontaneous way ofthings. Just

as Heidegger’s serenity is ‘a higher acting,’ so is 'wu-wei' bothnonanthropo- centric in man relationships with nature and non individualistic in ourmultiple relationships with one another. (84)

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In addition, according to Poggeler, “Heidegger said to aGerman friend that through this engagement with Lao-tzu along with Confucius and Mencius he hadlearned more in the East,” (85) for example, the paradoxicalprinciple Yin-Yang in The I Ching with the conception of thecircular unity of knowledge and action, the Cheng asauthenticity in Ereignis . . . . In 1969, as H. Y. Jungreported, an important Conference on Heidegger and Eastern thoughtheld at the University of Hawaii to honor Heidegger on theoccasion of his eightieth birth day,

The conferences expressed a strong sentiment that not only mightHeidegger serve to build a bridge between East and West but also his thoughtmight, more importantly, serve as the basic of uniting world philosophies, (86)[that is,] ultima philosophia which may serve the yarn to weave the woof ofHeidegger’s own thought and the warp of Eastern thought — Confucianism, Taoism,Ch’an or Zen Buddhism., and others. (86)

In fact, according to J. L. Mehta, hitherto, Heidegger is the first world-historical, planetary thinker, athinker who was attempted at the same time to rethink the nature of thinking itself ascalled for by his discovery of the truth, of that primordial dimension or region formwhich Being itself derives its nature. (87)

2. The Dao as the Way of Transcendental Thinking With regard to thinking, Heidegger argues that the wayof thinking is the way towards the field of Being asabsolute existence [both immanent and transcendent] expounded inmystical linguistic world as metahermeneutics. And the Dao, inhis view, as the way of transcendental thinking would open

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up in the present generation the absolute field of creationthat would bring Being to the level of scientific study asMaharishi does with his natural and universal technique ofhis Transcendental Meditation considered as Art of Thinking in Science of Being: The science of Being, through the practice of Transcendental Meditation enlarges the conscious capacity as the mind to infinite values, andtherefore functions not only as the basis for the great expansion of knowledge inevery field of science, but also brings to man a direct way to fulfillment. (88) And with his idealist view imbued with ‘the quintessence ofthe ancient of Vedic wisdom of Himalayas’ (89) — which does not enact against thetraditional Zen meditation but rather explains its farthestgoal — Maharishi writes,

If the golden era is ever to drawn on human society, if the Age ofEnlightenment

is ever to be on earth, a new humanity will be born, fuller in conceptionandricher in experience, and accomplishment in all fields. Joy of life willbelong to every man, love dominates human society, truth and virtue will reign in the world, peace on earth will be permanent, and all will live in fulfillment fullness of life. (100)

With regard to the way of thinking, Heidegger claimsthe thinker is always a beginner and we think only when we areunderway as in operation of Dao in/ as/ through Transope-reflectiveThinking, that is, only we walk it and in harmony with theway towards the Transcendental Horizon (Fusion of Horizons) asthe horizon of the comprehensibility of Being in itsecstatic auto-projection as in its totality towards theworld which is itself transcendent because It belongs to thestructure of Being-in-the-world. Thus, the way of thinkingis always relational and situational as in Chuang-tzu’sview:

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A way comes into Being through walking upon it.(101)

Heidegger also insists the path of thinking and thethought are not separable like a vehicle and ourdestination. (102) In other words, "the Path is the Goal." (103)Nevertheless, if we are to remain underway such as intemporal dimensions — either to go back to the past(originary unthought ‘region’) or to project oneself intothe future (unknown ‘region’) — we must be first of all andconstantly in errancy, in mystical adventure as the manner ofaction that is completely spontaneous, effectless, andinexhaustible, in the same way as Lao-tzu and Chuang-tzuinvite us to abandon our fixed principles and put ourselvesin accord with the universal Way (Dao) as the trend of ourown spontaneity. As underway and constantly in errancy, wealways have to remain in “the awareness of the very openness of thepassing of Being” and in “the leap that would be unreached in its own event.”(103) Always devoted to his own way of TranscendentalUnderway Thinking as Systemic Thinking, Heidegger starts afreshevery morning without any luggage as thought and, during allhis life, lets himself float in his transcendental-horizonthinking, flowing with his own meditative saying:

For adventurer-like, we room away into the unknown.(WCT, 169) (104) And so, “As the Path is theGoal.” (105 )

II. Towards a Common Culture: An EnlightenedCulture

1. Culture and Social Transformation [ Ed. Cornish ] First of all, for anthropologists, culture is defined as"the socially transmitted knowledge and practices of a group of people, and it is all-important in humanlife."

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Over thousands and thousands of years, we are completelyimmersed in our culture from our families and our communities as we grow up.

As humans, we are so completely immersed in our culture that we hardlynotice it; yet it is the great tool we use in dealing with the world. It is what haseparated us from other animals. A few other animals such as chimpanzees developvery primitive cultures, but according to anthropologist C. Loring Brace manis only animal that is completely dependent on culture for survival As genetic changes occurred, cultural evolution become less and lesslimited by human anatomy: our brains enlarged; hands became more adapted tousing tools, and legs became adapted to walking long distances over the Africanterritories that humans inhabited. By about 200,000 years ago, humans wereessentially the same genetically as they are today. So, despite having bodies and brains like ours today, our distantancestors probably lived in the manner closer to that of their chimpanzee neighborsthan to the way we do now. Nonetheless, our ancestors slowly enlarged and improved their culturesuntil their descendents --- ourselves --- were able to enjoy the benefits ofcomplex and secure civilizations. (Futuring, 13-4)

From an overall perspective, at the beginning ofcultural progress through three consecutive revolutions: TheAgricultural Revolution, The Industrial Revolution, The Cybernetic Revolution,as cultural progress, it is now seemingly reaching wrapspeed. So, Ed. Cornish would conclude:

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We can think of this as a kind of compound interest for the tensthousands of years our ancestors invested in the cultures we have inherited from them.(Ibid., 14)

2. Cultural Fulfilmennt in Life-span a) Emergence of Enlightened Culture According to Terry Eagleton, "Culture is not only what we liveby. It is also, in great measure, what we live for. Affection, relationship, memory, kinship, place,community, emotional, fulfilment, intellectual enjoyment, a sense of ultimate meaning: theseare closer to most of us than charters of human rights or trade treaties. . . . Wehave seen how culture has assumed a new political importance. But it has grown atthe same time immodest and overweening." (IC, 131) . . . "And inthe authoritarian regimes of the former Soviet bloc, culture became a vital formof political dissent, as the mantle of resistance passed from the politicos to thepoets." (Ibid., 130) On the other side, new technologies are key components ofcultural globalization and become a fundamental determinant of key features of society. Globalmedia corporations are impinging on national regimes throughdigital, satellite and cable systems, and this technologicaldeterminism as fundamental determinant of key features of society is interpreted in a variety of ways.

When the traditionalists focus on the continuities forlocal, national, cultures the globalizers extol the virtues of the 'global village', of instant,worldwide communication and the multiplicity of voices of national broadcastingsystems (GW?, 81) before the Pearly Gate Cyberspace in theapproaching Millennium. . . . when Cyber- / Nano-technology is seen as the driving force of historicalsociety. So, the futurist J. C. Glenn describes a FourthTechnological Revolution in biotechnology, especially ingenetical revolution as the 'singularity' in our post-destiny

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as the 21st century civilization become complex andincreasing numbers of people rejected new technology, whenthe public sought solace in the mystical. . . . This spiritualrenaissance renews peoples' faith that an Enlightened [Culture] will be possible. (FM, 302, my brackets)

b) Enlightened as Self-realization on the Path of Dao Enlightenment is a state of One's accomplished self-realization on the Path of Dao, and 'One' is a being in whom all find power to exist asilluminating. In Enlightenment, we have directlyexperienced our intrinsic nature, (TP, 141) and especiallywe can find liberation as suchness; besides, with perfectinsight we can enter into the source of everything on theflowing of life. . . . Enlightenment provides new accessesto the inspiring wisdom for self-knowledge and illuminatingcreations of provoking thinking in a comprehensivephilosophy of the highest wisdom's insight.

In Enlightened Culture with enlightened wisdom, withcompassion, with philanthropy the systemic thinking is thefusion of all "cultural fusions," of all particular cultures as awhole that encompasses ourselves and the world. Thisinterweaves both action (praxis) and knowledge (meditation) inunderway thinking as interfering way between internal andexternal ways. Thus, this fusion forming the unity ofcosmic way (as ecology) and human (biology) way means becomingone with the 'way', that is, participating in the operationof Dao. So, all the properties of the parts can beunderstood from the dynamics of the whole. In this way wecan attain a profound integration through 'inner cultivation' and'agnostic vision' of the unifying power of the Dao , which leadsus to a holistic world as Enowning Transhumanism governed byresonances between macroism and microism as cosmic universe, ()(33) within which 'illuminating Enthinking' emerges from the'Transcendental Horizon of Time', leading us to 'the way of Being' asthe culminating process of Spiritual path concerning Historicityof Historical men as Pathway of 'Humanitas ' , characteristic of whatis human as 'self-luminosity' or 'self-awareness' with regard to the

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transmission of phenomena "birth, oldness, illness and death" throughecstatic essence of man as ephemeral being-in-the-world.

c) Enlightenement as process of Spiritual life toward DivineDestiny This spiritual self-perfection in Enlightenment of athinker and the self-clarity of mind "could respond spontaneouslyand harmoniously to any situation that arose" () (78) in our life-span. In other words, it brings us to the Dao as the process of spiritual life as Divine Destiny towards " the swinging Gateway to the secret of all mysteries." () At thefundamental level, it is the source of all being, thegovernor of the totality of life in the future. 'Enlightened'has the meaning of " 'transcendent' --- in the meaning of 'TranscendentalIlluminating Horizon of Time' --- with the meaning here as an 'idea' or a 'value',or the 'meaning', something for which one does not put one's life on the line, butwhich is to be realized through 'culture'." (CP, 18) In other words,in the Transcendental Illuminating Horizon of Time of ourCosmic Universe as Cosmic existence towards the divinity ofthe Secret Spirit or Divinity of the Self as inner Personthat we are as our Personality or our true Identity. (LD, 855) () And Ed. Cornishpoints out emphatically:

We humans [as enlightened-cultural being] do not have to accept ourfate passively. We can act to create a different future for ourselves. . . . Wethen attempt to project these great trends forward to try to anticipate futurechange. Our next task will be to look more carefully at how our world is changingin some ways but not in others. As we shall see, the continuities of our world are at least as important as the changes. (Futuring, 36, mybrackets) * * * * *

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PART III______________________________________________________________________________ PART III HERE ARE MY IDEAS FOR WHAT THEY ARE WORTH AND IAM NO EXPERT. I WOULD SHORTEN THE TITLE AS FOLLOWS:

UNIFICATION ofEASTERN MYSTICISM & WESTERN TRANSPARENCY STRATEGICTHINKING AS TRANSREVOLUTION-THINKING

__________________________________________________________________

TOWARDS THE END OFPHILOSOPHY UNIFICATION OF EASTERNMYSTICISM AND WESTERNTRANSPARENCY STRATEGIC THINKING asTRANSREVOLUTION-THINKING SCENARIO METHOD & NEWPARADIGM OF EPISTEMOLOGY

"The end of philosophy" does not mean for that

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philosophy as such has become a thingof the past, a pursuit which has outlived itsmeaning- fulness for human nature. Nor doesHeidegger mean that philosophy in its essentialsense has fulfilled its telos that the " hardlabor of the concept" (Hegel) has accomplished its task. Rather, he means that philosophyas Metaphysics has come to a completionwhich now offers the possibility of a moreoriginal way of thinking. Joan Stambaugh Translator of The End of Philosophy ofHeidegger

CHAPTER VII__________________________________________________________________

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CONSCIOUS TECHNOLOGY AGE THE EMERGENCEof ARTIICIAL INTELLIGENCE FUTURISTIC VIEW OFTECHNOLOGY PHILOSOPHICAL THINKING I. The 21 st Century Human Mystic’s “ Mind Awakened ”

1. Futurist Foreknowledge & “ Mystic Awareness ” of the Unknown

In his study “Technological Evolution” J. L. Cordeiromentions: According to Ray Kurzweil, since the Big Bang, theuniverse has been in constant revolution and continuoustransformations: Epoch 1. Physical and chemical process (information :atomic structure;) Epoch 2. Biological evolution (information in DNA;) Epoch 3. Technological evolution (information incomputer: hardware and software;) Epoch 4. Merger of technology and human intelligence(information in Cyborg.) (1) REMARK: “ Biological evolution continues, but it is to slow to achieve the goalsnow possible thanks to technological evolution.” (2)

In our twenty-first century, the Information Age willprovide a “new era in which,” the futurist J. C. Gleen argues,“appropriate Technology, High Technology, A New Age Thought will blendtogether,” and “human being,” according to R. Kerzweil, “will nolonger be the most intelligent or capable type of entity on the planet”(3)“where the difference between man and machine blurs, where the linebetween humanity and technology fades, and where the soul and the silicon chipunite.” (4) Humanity’s monopoly as the only sentient power

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and transformaker of life-constitution on the planet willsoon come to an end. Hence,

How we reengineer ourselves could fundamentally change the way inwhich our society functions and raises crucial questions about ouridentities and moral status as human beings. (SFTNE, xiii) (5)

a) Conscious Technology: Merging of Mystical and TechnologicalMind It must be pointed out that mystical traditions arepresent in all Eastern religions as main-streamphilosophical and religious thought. On the otherhan,Western science, starting from the mystical philosophiesof the Early Greeks, unfolds in the blossoming-out of“intellectual thought” that increasingly turns away from itsmystical origins in a “world view which is in sharp contrast to that ofthe Far East.” (6) However,

[T]he basic elements of the Eastern world view are also the world viewemerging from modern physics. They are intended to suggest thatEastern thought and more generally mysticalthought provide a consistent and relevant philosophical backgroundto theories of contemporary science; a concept of the world in whichman’s scientific discoveries can be in perfect harmony with his spiritualaims and religious beliefs. The further we penetrate in the sub-microscopic world, the more we shall realize how the modern physicist,like the Eastern mystic, has come to see the world as a system ofinseparable, interacting and ever-moving components which man beingan integral part of this system. (7)

In his Future Mind, J. Gleen, on the one hand, exploresthe merging of humans and technology, and reveals thepotential influence of mystical consciousness on thetechnological capacities, spanning a stimulating andprovocative universe of ideas as an original thinking systemthat we need for the Rejuvenation of our oldest crazy /foolish Modern World, and the Reconstruction of a New WorldOrder.

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On the other hand, according to Ed. Cornish, in ourcollective life as social community, we have to create aworld in which the future generation exits as “dignified andpositive human beings.” Hence, “[w]e have the responsibility to do our bestthinking to bring that world about.” (Fg, 217)

b ) Responsibility for the Best ThinkingThe task of futurists is to explore the Future, that is, tocraft images of the future, compelling enough to givemeaning to our daily decisions. These images must berational yet appealing enough to catch the imagination (FM,1) (8.) Thus, the goal of “futuring” is not only to predictthe future as foresight but rather, to think ahead and howto think about the future. Thinking ahead is more importantfor the explorers of the future “who venture into Earth’ once-unknown regions” (Fg,1) before the Great Transformation of humanlife as “Mega-event” in our age. (Fg, 9) According toCornish, through the accounts of the great explorers, we candeduce precious lessons for our underway thinking in thefuture:

So the first lessen is: Prepare for what you will face in the future. Lackof preparation invites disaster. Our very survival can depend on howwell we have prepared. Good preparation can work for us today aswe plan how to cope with what we have to face.

A second lesson is implied by the first: Anticipate future need. Buthow can we predict our future needs when we are going into theunknown ?The great explorers faced the same dilemma. They used their commonsense to deal with it. They recognized that the “unknown” region wasnot absolutely unknown: Something was known about the area closeto the unknown regions, and there were vague reports, rumors, , , , Theinformation might be vague and untrustworthy, but the greatexplorers used it if they had nothing better.So the third lesson is this: Use poor information when necessary.Obviously, we want to use the best available, but when required tomake decisions we must not disdain information just because it maynot be adequately detail or may contain errors. The great explorers

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knew that when you are lost any sort of map may be a godsend. (Fg,2-3)

c) Conscious Technology Civilization Today, technology can already simulate the humancharacteristics of recognition. Simultaneously, the advancesin electronics takes the best of our consciousness andsimulates it in computer programs; “this will make inanimate objectsimmediately responsive to our thoughts” (FM, 2) and “distinctions betweenhuman and machine blur. Conscious Technology will emerge.” (FM, x)

There seems to be a subconscious among the industrialpopulations about the future – that human beings will be as integrated with technology as technologyits consciousness.

Technology can already simulate the human characteristics ofrecognition, voice synthesis and intelligent computer programming. Atthe same time, it is being miniaturized for human bodies — both toreplace organs and to amplify human capacity. So when the two trendscome together distinctions between humans and 0machines will blur andConscious Technology will emerge. But toolmakers (technocrats) andconsciousness-sharers (mystics) will be to overcome their prejudicesagainst each other and merge the best of their respective views of theworld. (FM., x)

With J. Gleen’s point of view,

The miniaturization of technology for both remedial purposes and theamplification of human capacity represent a strong trend toward the“cyber-organization” of humanity. Simultaneously, the whole thrust ofadvances in electronics is to take the best of our consciousness, simulate itin computer programs, and make it part of our environment. This willmake inanimate objects immediately responsive to our thoughts. . . .What is more, computers are becoming mobile and self programmingrobots. . . . With advancing computer power, microminiaturization, andvoice recognition, we can tell many inanimate objects what to do andthey can tell us what to do. Our whole environment will to change fromdumb matter to one of consciousness. . . . Consciousness createstechnology, which in turn expands our consciousness, which in turn

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improves our technology, and so forth. Technology is a mirror ofconsciousness. Looking into his mirror changes our consciousness. Whenthe two directions cross over into one, Conscious Technology will emerge.(FM, 1-2)

Of such characterization he defines categorically:

Conscious Technology is a multifaceted view of the Future ofcivilization. There will be many views of the mutual creation ofconsciousness and technology, but the core view will be determined bythe future relationship of “mystics” or the masters of consciousnessand the “technocrats” or the masters of technology. (FM, 3)

2. Reassigning the Task of the Mind

In the Conscious Technology Civilization, the collision betweenthese two opposing spiritual camps cannot be eluded in society: — The mystic sees everything as amanifestation of consciousness and divine meaning. — The technocrat sees everything in the mostmechanical of relationships. We can imagine easily the both views simultaneously inthe human being as mystic and technocrat, but it isdifficult to “extend that merged view to the world as a whole.” (FM, 4)In our life, “we need a new consensus to act as a perceptual glue that willhold up together” before any hyper-change or catastrophe whichcould happy. According to J. Gleen,

Conscious Technology can be understood as the world view thatcivilization will evolve into a continuum to technology and humanity bythe integration of technology with our bodies and our bodies withtechnology and that this integration will be improved to the degree thatmystic and technocrat worldviews merge. (FM, 7) (14)

This worldview is really a network of definitions, orthe interplays of six facets:

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1/ First, it is the merger of the human body andtechnology. With advance in bionics, we will graduallybecome cyborgs, who will be able to electronically link ourbodies with external technology for worldwide communication ofthought and communication of thought and action. 2/ Second, it is the implantation of intelligentcomputer programming in all our external technology to makeour built environment our conscious partners. 3/ Third, it is the appreciation of the dynamicrelationship of technological advances and consciousnessgrowth. Advances in technology alter our consciousness, which in turninvents new technology. 4/ Fourth, it is the merger of the mystic’s attitudetoward the world and the technocrat’s methods oforganization of he world. Without the best of thetechnocrat our civilization will lack the organization to absorb the paceof change and crumble into chaos. 5/ Fifth, just as the Industrial Age gave us a wayto view resources, it also gave us a vast array of machinery to be viewed. 6/ Sixth, it is the condition of civilization whereinthe majority of people and intelligent technology are the interrelatedwhole. You would still be able to distinguish humanity fromtechnology, as you can distinguish the color from the rose,but you would not be able to separate humanity from technology, just as youwould not be able to separate the color from the rose. (FM, 6-7) (15)

These six facets are evolving and become interdependentbecause Conscious Technologyas Civilization requires a “continuum of technology and humanity”which will be improved by to the degree that Mystic andConscious technology merge. In the Preface of TheMetamorphose of Consciousness, Capra observes:

In modern physics, the question of consciousness has risen in Quantumtheory with the problem of observation and measurement. Therecognition that human consciousness determines, to a large extent theproprieties of the observed atomic phenomena has forced physicists toaccept the fact that between the observer and the observed, can no longer

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be maintained. . . . The pragmatic formulation of quantum theory doesnot to refer to the mind of the observatory explicitly. However, severalphysicists have to come to see consciousness as an essential aspect of theuniverse and have argued that we may be blocked from further progressin our understanding of natural phenomena if we insist on excluding it.Thus, the question of the nature of the consciousness comes into theforefront of scientific research, even in the natural sciences. (MC, x)(16)

Unlike machines, human mind can create ideas asconsciousness which guide us to merger the best attitudes ofthe mystic and the best awareness of the technocrat.According to Gleen, “We can begin to get a sense of our futureconsciousness by trying on some of the views of each.” In addition,

Advances in science and technology will enable up to control ourenvironment and destiny. (FM, 10-11) (18)

Along with the merging of human consciousness andtechnology, and by blending mystical attitudes withtechnological capabilities, Gleen also cherishes theambition to span “one solution to help our conscious mind to see into ourunconscious, and to adopt a spherical view of the interrelationship of people andideas as a whole.” (Ibid., 10) (19)

II. The Spherical View [ J. C. Gleen’s Future’s Mind]

1. Spherical Theory

Although as academic scholar, Jerome Gleen does notelaborate his philosophical ideas on axiomatic theory. Heexposes his ideas on the grounding of lived experiences ason level streets, on the horizons of oceans, or flatlakes, . . .

Spherical theory is a prejudice-reducing alternative to level theory. Thegoal of

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spherical theory is to be well rounded, to expend your capabilities,whereas the goal of level theory is to climb up. Spherical viewing is easier for astronauts and cosmonauts to understandthan for earth kind, who are accustomed too seeing level streets, layeredbuilding, horizons of oceans, and flat lakes. In earth orbit, we find that“up” and “down” (concept implicit in level theory) are meaningless. “In”and “out” make more universal sense and are implicit to sphericaltheory’s models and approaches. The origin of the term “human” has itroots in the spherical view of nature. Robert Hieronimus expressed oneview of our consciousness: “The term ‘man’ comes from ‘monas’ —mind, to think. There is some discrepancy about theprefix ‘hu’ which means ‘Sun’ in ancient Celticlanguages. Therefore, human meant ‘Sun mind’.” The sun isspherical and radiates in all directions. He went on the say, “Sun alwayssymbolized spirit — you put it together: spiritual thinking.” In this viewour nature is more spherical than linear. (FM, 16-7)Like the sun, our brain, too radiates a measurable spherical field. We canmeasure these radiations and take about their level of intensity, but notconfuse the brain with our measurement of its radiation. The brain acts spherically; we measurelinearly. . . .Life acts spherically, yet we seem to learn and understand in levels. Wehave confused our way of thinking with the nature of the objects of ourthought. For example, our body radiates heat in all directions but we usea linear thermometer to understand our temperature. Heat actsspherically but we measure it linearly. (FM, 16-8) (20) Philosophies of consciousness that preach the spherical theory seespiritual enhancement as if it were developing in all directions. . . . .Spherical theory helps you see the interrelatedness of people and ideas asa whole. (FM, 21)

2. A Lesson about the Ants:

Are We Ants on a Log Floating Down the Evolutionary River? According to Gleen, “Life on earth is barely a blip on the cosmicscreen. There are many sophisticated points of view, but there is no guaranteethat earth have any significance.” “How foolish such ants want to determinehow to steer their log down the predetermined course” when the hurricane

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and waves are rising! “The ants think they have to control their live butthey are not.” And he writes:

The river determines their course, not the ant’s judgment. Aren’t we likethese? ants?

No! Not any more. We have begun to make genes and new species as onlythe forces of evolution did before. We have began to make spaceships toput us where we want to be as only the forces of matter and energy didbefore. We have begun to understand the physics and chemistry of thebrain, changing our moods and making the unconscious conscious asonly random chance did before. . . . Our consciousness is product of thepast, but increasingly it will be our deliberate construction in the future (FM, 23-4.)We are curious by nature, and we act as if learning comes from exploringthe unanticipated. We have to follow our curiosity to the unknown, theunanticipated. The more unknown we pursue, the more we learn toimprove our foreknowledge (FM, 26/ 28.) If it’s true that human consciousness will transform as we pass from theInformation Age to the Conscious Technology Age, then we can anticipatesome elements of our 21st-century consciousness. To do that, we mustbecome more aware of some of those new impressions that we havepushed into our unconscious. Some of these factors include the integration of biology and technology;space exploration; the search for extraterrestrial intelligence; television;women’s growing economic power; intercultural synthesis; changes infamily structure; fear of nuclear destruction; communications connectinginto a common view of reality; general interest in things mystical; and thereanalysis of human nature, which is accelerated by the popularization ofcomputers, robots and bionics.This merger of structures and humans to create outer space-adaptedorganisms is what Paddock called “Cyber Symbiosis.”

Each year it appears that distinctions between humans and technologyblur. If these trends continue long enough, we must eventually become ConsciousTechnology. (FM, 29-39)

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Today, [t]he major factors influencing how we are to act as televisionproducers instead of teachers, preachers, program human beings andneighbors. Children grown up with television actors as their role modelsfor behavior. As a result, an increasing number of people act in real “life”as actors do in camera. This tends to create “Artificial Personalities.”(FM, 32) In summary, we are becoming less and less like the ants on a log floatingdown the river beyond their control. The forces that have determined ourfate are becoming influenced by our action. As a result, we are moreand more becoming the masters of our own future. (FM, 39)

3. Spherical Approach for Development & ExpandingConsciousness

Previously, we often perceived things only linearly and inthe causal or determinist perspective. We think that“all new capacities to shape the future by the river of evolution” and “each eventis caused by a cause or set of causes.” Hence our consciousness isonly the product of t he past, but rather, “it will be ourdeliberate construction of the future.” (FM, 24) (21) However, thephilosopher David Hume had wiped out causality anddemonstrated that “we can thought about correlation but not aboutcausality;” and on the other hand, according Sri Aurobindo inThe Adventure of Consciousness:

In Yoga experience the consciousness widens in every direction, around,be low, above, in each direction, around, below, above, in each directionstretching to infinity. (FM., 23) (22)?

In fact, the spherical approach can be applied to ourpersonal development, whirling our mind from the center withan “infinite number of rays extending in all directions” concerning aboutunconsciousness and consciousness. In sum, Philosophies of consciousness that preach the spherical theory seespiritual

enhancement as it were developing in all directions, [and] claiming thatall

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things radiate spherically. (Ibid., 21) (23)

In addition, space technology has given us the changeto see the planet as a unified whole. Astronauts andcosmonauts go into outer space; their nervous systemnecessarily change because moving in another gravitationalforces, and their “mental organization will change from ‘up and down’ to‘in and out’.” In brief, “they come away with strong loving feelings forthe whole earth and all of its inhabitants, with broadened or expended spiritualor mystical awareness, and are more caring about humanity in general.”(FM, 30-1.) Thus “space migration [could] renew our faith in progress,release our human potential.” (FM, 150) And Gleen concludes:

Many believe there is a “life force” today that already permeates theuniverse. If so, then this would be a key Conscious Technology bridge between the mysticand physicist that books like The Tao of Physics (F. Capra) have tried to build. (FM,145)

III. Spherical Thinking: Techne & Poetic [Martin. Heidegger]

1. Heidgger’s Point of View concerning aboutScience & Thinking

First, for Heidegger, “Science does not think’ even the term“science,” for Europeans, includes history, art, poetry, language, man, God,literature and philosophy as well as the natural sciences. (WICT, viii.) (24) Specially,

The essence of their sphere remains inaccessible to thescience.” As the sciences have no access to this concern of thinking, it must be said that they arenot thinking. (WICT, 33) (25)

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The sciences are fully entitled to their name, which means field ofknowledge because they have infinitely more knowledge than thinkingdoes. (WICT)Thinking always know essentially less than the science precisely because itoperates where it could think the essence of history, art, nature, language— and yet not capable of it. (WICT, 35) (26)

Second, the essence of Thinking is “Thought-provoking,” and“the most thought-provoking for our thought-provoking time is that we are stillnot thinking. ” (WICT) (27)

This most thought-provoking, in which the essence of modern technologyalso keeps itself hidden, appeals to us constantly and everywhere; indeed,what is most thought-provoking is even closer to us than the mostpalpable closeness of our everyday handiwork . Hence our need andnecessity first of all to hear the appeal of what is most thought-provoking.But if we are to perceive what gives us food for thought, we must for ourpart get underway to learn thinking (Ibid.,) (28)

But what is learning? Heidegger gives the followinganswers:

Man learns when he disposes every-thing he does so that it answers towhatever essentials are addressed to him, and] we learn to think bygiving our mind to what there is to think about.” (WICT?) (29)

In conclusion, ‘To learn’ is ‘to provoke’, to ‘create food’ forthinking (WICT ?) (30)

2. Metaphorical Language as Poetical Source ofThinking

Especially, in the philosophical or poetic horizon, twofollowing ‘metaphorical terms’ are what to be thought as theilluminating source and the grounding of thought-provoking:

a) Myth means the telling word. For theGreeks, ‘Mythos’ is what has its essence in the

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appearance as ‘epiphany’, and has its essence in its tellingas the unconcealment of its appeal. In brief,

The Mythos is that appeal of foremost and radical concern to call humanbeings which makes man think of what appears, what is in being. (WICT,10.) (31)

C. Jung among the better-known theories develops theconcept of myth and its correlate “unconscious archetype”.Given a Jungian approach, according Gordon, we can recognize“our earth” as not only a “conglomeration of physical fact,” but alsoalchemically, in a personal and human way:

The Earth has to be perceived not by the senses [alone], but through aprimordial image, and as much as this image carries the features of apersonal figure, it will prove to “symbolize with” the very image itselfwhich the south carries in its innermost depths. The perception of theEarth Angel will come about in an intermediate universe which is neitherthat of the essences of the philosophy nor that of sensory data. . . . butwhich is a universe of archetypal images experienced as so many personalpresences [Corbin.] (MC, 240) (32)

b) Memory — from Latin ‘memor’, mindful — is “the gathering ofrecollection and convergence of thought, thinking back.” But in Mythology, Memory asDame. Memory (Mnemosyne), bride of Zeus becomes the motherof the nine Muses. So Drama and music, dance and poetry areof the womb of Mnemosyne, Dame Memory, and “‘Memory ’ is the name of the mother of the Muses does not mean just any thought of anythingthat can be thought. Memory is the gathering and convergence of thought uponwhat everywhere demands to be thought about first of all. Memory is thegathering of the recollection, thinking back. . . . ” (MC, 11) (33) In sum,

Myth as Mythos, Memory, Mother of the Muses — the thinkingback to what is

to be thought is the source and ground of poesy. This is why poesy is thewater that at time flows backward toward the source, toward thinking as athinking

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back, a recollection. (MC, 11?). . . . Rilke writes: “like themoon, so life surely

has a side that is constantly turned from away from us, and that is not its opposite but its completion to perfection, to plenitude, to the real, whole,and full sphere and globe of Being.” . . . The globe of Being of which hespeaks here, that is, the glob of all beings as a whole, is the Open, boundlesslyflowing Into one another and thus acting toward one another. Rike is here thinking of sphericity not in regard to Being in the sense oflightening-unifying Presence, but in regard to Being in the sense ofplenitude of all their facets.(PLT, 124) (34)

c) Spherical Thinking as Horizon Revealing Relation: “Being & Essence of Man” For Heidegger, the spherical does not consist in acircuit which embraces only the relation between Technologyand Consciousness to which Gleen has devoted. He writes:I WOULD WORK ON MAKING THIS MORE UNDERSTANDABLE. IT IS VERYCONFUSING AS STATED. NOW MAYBE TO FELLOW PHILOSOPHERS, THATWOULD NOT BE NECESSARY BUT IF THIS IS GOING TO A MOREGENERAL READING POPULATION THEN IT NEEDS TO BE SIMPLIFIED.

The spherical does not consist in a circuit which then embraces, but in theconcealing center that, lightening, safe-guards present beings. Thesphericity of the unifying, and the unifying itself have the character ofunconcealment lightening, within which present being can be present. . . .This well-rounded sphere is to be thought of as the Being of beings, in thesense of the unconcealing-lightening unifying. This unifier, unitingeverywhere in this manner, prompt us to call it the lightening shell,which precisely does not embrace since it uncovers and reveals, but whichitself releases, lightening, into Presence. . . . The spherical must bethought by way of the nature of primal Being in the sense of unconcealingPresence. . . . [And according to Rike,] “like the moon, solike surely has a side that is constantly turned away from us, and that isnot its opposite but its completion to perfection, to plenitude, to the real,whole, and full sphere and globe of Being.” (PLT, 123-4) (35)

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S UMMARY: A. SPHERICALVIEW [ Gleen ]

* Human means “Sun mind.” * Brain actsspherically. * Sun (spherical) symbolize = > *Life acts spherically. Spirit.* Consciousness radiates spherically.

REMARK Gleen emphasizes on the influence of the outer space, which governor VIEW,that is, our consciousness. “Spherical viewing is easier for astronauts andcosmonauts to understand than for earthkind, who are accustomed to seeing levelstreets, layered buildings, horizons of oceans, and flat lakes. ” (FM,17) (36) However, in the same way of F. Capra, he advocates the Unification ofEastern Mysticism and Western Scientific Culture. Specially, he examines the " I Ching" for the elaboration ofhis Spherical Theory. () (37) B. SPHERICALTHINKING [ Heidegger ]

* D. Memory is the mother * Gathering, unifyingas recollection. of nine muses. => *Spherical don’t not consist in a circuit * Mother as Being of beings asbut in an unconcealing, lightning center. encircling / unifying.* Being as a whole, safeguard beings.

. REMARK Heidegger points out that we have to awaken ourunconsciousness in our illuminating

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mind as lightening center or consciousness. Because “To ventureafter sense or meaning is the essence of reflecting,[t]his means more than a mere making conscious of something. ” (QCT, 180) (38)

In his pathway of thinking Heidegger also aims atmaking a Cultural Bridge-Building between East and West.Obviously, the human consciousness changes and transforms inthe Conscious Technology Age. At the first sight, as Gleenoffers a fascinating metaphor concerning the future prospectin the 21st century, it sounds that “We are becoming less and lesslike the ants on the log floating down the river beyond their control. The forcesthat have determined our fate are becoming influenced by our action. As aresult, we are more and more becoming the masters of our own future;” ()(39) and he writes:HIS IS VERY WELL EXPLAINED AND ISFASCINATING. Each year, computers and robots become more complex, more mobile,more like us. Each year we become more bionic, more cyborglike, as more of us acquireContact lenses, steel joints, artificial skin, computer chip implants and become morementally dependent on computers. Each year it appears that distinctions between human andtechnology blur. If these trends continue long enough, we must eventually becomeConscious Technology.

Space technology has given us the change to see the planet as a unifiedwhole, and seeing it as such has altered our consciousness like our frog inthe well. Astronauts and cosmonauts speak of their orbital or lunarexperiences as if their view of life had improved. They come away withstrong loving feelings for the whole earth and all of its inhabitants withbroadened or expanded spiritual or mystical awareness, and are more caring about humanity in general. (FM, 29-30) (40)

In addition, on Heidegger’s account, our viewcan’t be separated from meditation as reflection andthinking. But what is thinking? The science has noanswer because for him “science does not think ,” and

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“technology itself is only a contrivance, or, in Latin, an instrumentum.”(QCT, 5) (41) However, Technè is the name not only for the activities and skills of thecraftsman, but also for the arts of the mind and the fin arts. Technèbelong to bringing-forth, to poesis; it is something poetic. . . .Technology is therefore no mere means. Technology is a way ofrevealing of truth. . . . Moreover the arts of the mind werecalled technè also. (QCT, 12-3) (42)

For Heidegger, the essence of modern technology lies inEnframing that means the “gathering together of that setting-upon whichsets upon man, i.e., challenges him forth, to reveal the real, in the mode ofordering, as standing-reserve.” In other words, Enframing means that way of revealing which holds sway inthe essence of modern technology and which is itself nothing technological. (Ibid., 20)(43) Modern physics is the herald of Enframing, a herald whose origin is unknown. (QCT,22) (39) [Hence,] Enframing blocks the shining-forth and holding-sway oftruth. The destining that sends into ordering is consequently the extreme danger.What is dangerous is not technology. There is no demon of technology, but rather there isthe mystery of its essence. The essence of technology as the destining of revealing isthe danger. The transformed meaning of the world “Enframing” will perhapsbecome some what more familiar to us now if we think Enframing is the sense of destiningand danger. (QCT., 28) (44)

Heidegger, according to Walle and Eckartsberg, is themost radical Western philosophical thinker who has made ourcontemporary situation and dilemma visible to us. His way ofthinking is ontological. His meditative thinking is a“thinking” that overcomes all both the traditionalspeculative thinking and the technological-scientific

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character. (EP, 60) (45) With regard to the sphericalthinking, “we must never represent this sphere of Being and its s6phericityas an object.” “The sphericity of the unifying, and the unifying itself, havethe character of unconcealing lightening, within each present beings canbe present;” and “The well-rounded sphere is to be thought of as theBeing of beings, in the sense of the unconcealing-lightning unifying.”(PLT, 123)

IV. A New Form of Intelligence on Earth [ Selected quotations ]

1. The Emergence of Intelligence [David Harper]

The eventual grouping of neurons led to the creation ofbrains. With this step, the algorithms DNA developed a wayto create a higher order, electro/chemical informationprocessor. "Intelligence" become an aspect of biology'screatures and so was subject to evolution. . . . With thedevelopment of symbolic thought, biology completed itscycle o evolution by starting a fourth, entirely new methodof making structures. Now the creations of physics,chemistry, and biology could be used to make new things.This fourth branch has followed its own evolution, and theworld has become covered with a complex hierarchy ofengineered structures, systems, and organizations. Theinvention of the computer has created the real ofinformation structures.

With the invention of the computer, a nonbiologicalstructure was able to use information in a significantlycomplex way. This put information structures into the realmof technologyWhat is important about the physical computer, the hardware,is its ability to host and operate (theoretically) infinitevariety of information structures --- the software. Thehardware provides basic information structures --- thesoftware. The hardware provides basic information-handling

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abilities, as well as memory and various peripheral devicesused to process information and carry out introductions.The software can use primitives and capacities to buildfunctioning things. (ICCW, 393 - 4)

2. What is Intelligence? "Intelligence is," as R. Kurzwell defines, "the ability to useoptimally limited resources --- including time --- to achieve certain goals."There is a plethora of other definitions. R. W. Youngdefines intelligence as "That faculty of mind by which order isperceived in a situation previously considered disordered." (ASM, 73)Effectively, in many circumstances or situations,

Intelligence rapidly creates satisfying, sometimes surprising plansthat meet an array of constraints. The products of intelligence may be clever, ingenious,insightful, or elegant. . . . Modest tricks may accidentally produce an intelligentanswer from time to time, but a true intelligent process that reliably creates intelligentsolutions inherently goes beyond a mere recipe. Clearly, no simple formula canemulate the most powerful phenomenon in the Universe: the complex and mysteriousprocess of intelligence. (ASM, 13)

3. Can an intelligence create another intelligencemore intelligence than itself? Rey Kurzwell assumes that Computers today exceed human intelligence in a broad variety ofintelligence yet narrow domains such as playing chess, diagnosing certain medical conditions,buying and stocks, and guiding missiles. Yet human intelligence overall remains farmore supple and flexible. (ASM, 2)

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The twenty-first century will be different. The human species, along withthe computa- tional technology it created, will be able to solve all problems of need. Although the ability of today computers to extract and learn knowledgefrom natural language documents is quite limited, their abilities in this domain areimproving rapidly. . . .We can then have our computers read all of the world's literature. Once a computer achieves a human level of intelligence, it will necessarilyroar past it. Since their inception, computers have significantly exceeded humanmental dexterity in their ability to remember and process information. ()

However, The subjective experience of computer-based intelligence is seriouslydiscussed, although the rights of machine intelligence have not yet entered mainstreamdebate. Machine intelligence is still largely the product of a collaboration between humansand machines, and has been programmed to maintain a subservient relationship to thespecies that created it. (ASM, 208)

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CHAPTER VIII_____________________________________________

TOWARDS THE END ofPHILOSOPHY PHILOSOPHY as TRANSMISSIONin THE FUTURE COMPLEXITIES MEDITATION & STRATEGICTHINKING Visioning: ScenarioMethod & Paradigm UNIFICATION of MYSTICISM &SCIENCETHIS PORTION OF THE TEXT IS CLEAR AND UNDERSTANDABLE LIKELYBECAUSE WE ARE MORE FAMILIAR WITH THESE PHILOSOPHIES.NONETHELESS, THE AUTHOR HAS ORGANIZED AND WRITTEN THIS SO THATLAY PERSONS CAN UNDERSTAND IT.

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I. Philosophy as Transmission of the East-WestUnification

1. Characteristics of the Traditional Eastern View ̀ The most characteristic of the Eastern mysticalexperience is based on a “direct non-intellectual experience of reality,”that is the “awareness of the unity and mutual interrelation of all thingsand events.” “All things are seen as interdependent and inseparable parts ofthis cosmic whole; as different manifestations of the same ultimate reality.”This reality is called

Brahman in Hinduism, Dharmakaya in Buddhism, Dao in Daoism.

Because this reality transcends all concepts andcategories, Dharmakaya is also called Tathata that meansSuchness [English] (TP, 130-1) (1) that is Être-là [French,]Da-sein [Germany,] Như-Lai [Việt-Nam.] While Brahman is theultimate reality, the source of all phenomena in the world;Atman originally meant ‘breath’ and then comes to be appliedto the essential part of any thing, more particularly ofman, i. e., his inner self or “soul.” Brahman and Indianphilosophy.” (OIP, 54-55) (2)

Thus two independent currents of thought — one resulting from the desireto understand the true nature of man and the other, that of the objectiveworld — become blended and the blending led at once to the discovery ofthe unity for which there had been such a prolonged search. The physicalworld, which according to the atman doctrine is only the not-self, nowbecomes reducible to the self. The fusing of two such outwardly differentbut inwardly similar conceptions into one is the chief point of Upanishadicteaching. . . . There is no break between nature and man or betweeneither of them and God. (Ibid., 56-7) (3)

2. Philosophy as Transition in Futuristic Views ofComplex Technical Society

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a) Futuric View of Science and Technology The future of science and technology is obviously theproduct of ideas. Hence how can we manipulate our ideas todetermine the rate and quality of scientific discovery andtechnological applications? In the future the “Ideonomy” —systematic organization of ideas into a science with laws ofideas — developed by Patrick Gunkel as an ‘ideonomic data bank’where ideas are systematically organized into a sciencewhich will make management easier. “Whatever new integrations ofthought may occur the linking of the future ideonomic data bases tointernational computer networks will dramatically speed the generation andanalysis of new ideas” as like “space migration,” when science will have toreinvent life so that it is able to leave the solar system and survive.” (FM,136-7) (4) THIS IS SUCH FORWARD THINKING. IT BOGGLES MYMIND. CAN THIS REALLY HAPPEN?

Today many approaches as major breakthroughs that willaccelerate scientific inquiry and the intelligence ofsociety are being developed to create idea machines that canproduce intelligent and wisdom in partnership with humanity.What kinds of new scientific speculation might occur withthese new kinds of scientific-mental treasure for the“Einsteinization of consciousness”?

Whatever new integrations of thought may occur, the linking of futureidionomic data bases to international computer network will dramatically speed thegeneration and analysis of news ideas. (FM, 138) (5)

b) New Science of Life: Technology and Consciousness According to physiologist Rupert Sheldrake: “since eachplant has its own ‘morphogenetic field,’ a change in one field affects the generalfield of another of that type.” (FM, 143)() A plant acts in partsbecause of the interplay of others’ fields. If it is so forplants, then why not for us? If it is , then as more peopleincrease their life span, they may have an effect on allhuman life spans. . . .

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Some look at consciousness and intelligence as being a forcein the universe from a different perspective. A leadingtheoretical physicist, Freeman Dyson, in his recent bookInfinite in All Directions, bluntly states that matter is “an activeagent rather than an inert substance.” Many believe there is a “lifeforce” today that already permeates the universe. If so,then it would be a key Conscious Technology bridge betweenthe mystic and physicist that books like The Tao of Physics have try to build. (FM, 143-5) (6)

As life increases in complexity, philosophers andmystics are incapable of living in the conventional world.“Mystics sees the universe as divinely alive and conscious, while technocrats seeit as mechanically interdependent” However, Bertrand Russell in hisMysticism and Logic argues:

“[T]he greatest men who have been philosophers have felt the need bothof science and of mysticism: the attempt to harmonize the two was whatmake their life, and what always must, for all its arduous uncertainty,make philosophy, to some minds, a greater thing than either scienceor religion.” (FM, 59) (7)

But there is a less ponderous way to use philosophy tohelp us through future complexities. To sum up, Gleenasserts:

It was impossible to know consciousness, since it was a conscious pursuititself. You

could never see consciousness as a whole. We could not be objective. Wecould not understand our consciousness because “ it would be like tryingto turn around to see the back of your head.” Ironically, one can indeed turnaround and see the back of one’s head, if two mirrors are used. “Technology can mirrorconsciousness.” (FM, 61)

Mystics often teach that the ultimate journey ends with the discovery ofyour self. We

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learn about our brain as we make computer; we learn about our earth aswe study Mars. And we learn about our consciousness as we built our technology. Wewill duplicate life through technology, and during duplication we will discover ourselves.We make the mirror and see ourselves. . . . Mystics have seen the universe as divinely alive and conscious.Technocrats have seen the universe as mechanically interdependent. Merged they see both asone. . . . Whatever consciousness that merger or new life form represents may bethe consciousness we are moving toward, if current trends continue. Granted,some extraterrestrial culture might intervene to create an entirely newsituation, but that cannot be predicted. (FM, 61-2) (8)

II. Experience of Enlightenment [Spiritual Insight and Quantum Theory]

1. Eastern Meditation (Samadhi) & ArtificialIntelligence (AI) In the history of ideas, it has never been recordedthat vast portions of civilization ever believed that theycould invent to morrow. All constructions are theelaborations of the human mind or spirit. However, inordinary life, our abstract concepts of separate ‘things’ and‘events’ as realities are only illusions. “Hindus and Buddhiststell us that this ‘illusion’ is based, or ignorance, produced by a mind under thespell of Maya.” (TP, 131) (9) Hence,

The principle aim of the Eastern mystical traditions is therefore to readjustthe mindby centering and quieting it through meditation — Samadhi — meansliterally 'mental

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equilibrium’. It refers to the balanced and tranquil state of mind in whichthe basic unity of the universe is experienced.

“Entering into the Samadhi (meditation) of purity, [one obtains]all-penetrating

insight that enables one to become conscious of absolute oneness of theniverse."(TP?) (10)

This “absolute oneness” of the universe is not only thecentral characteristic of the mystical experience, but is also “the most important revelations of modernphysics: 'subatomicparticles’.” (TP ?) (11) Hence, Heisenberg says:

Natural science does not simply describe and explain nature; it ispart of the interplay between nature and ourselves. (TP, 140) (12) Consequently, mystical knowledge can never be obtainedby observation but by meditation, that is, by “fullparticipation with one’ s whole being.” (TP, 141) (13) Inmeditation, it is reached in a state of consciousness whereone’s individuality dissolves into undifferentiated onenesswhere the world of the senses is transcended. In the wordsof Chuang Tzu:

My perceptive organs are discarded. Thus leaving my material form andbidding farewell to my knowledge, I become one with the Great Pervader.This I call sitting and forgetting all things [Meditation.] (TP, 142)(13)

When the a Chinese mind came in contact with Indianthought in the form of Buddhism (1st Century AD), with theAvatamsaka school which developed Indian Meditation into aspecial kind of spiritual discipline which was given thename Ch’an [later translated as meditation.] This Ch’anphilosophy spreads quickly in Japan, around AD. 1200 underthe name Zen. According to Suzuki, “Zen is discipline inenlightenment.” In the words of a famous Zen saying:

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Before you study Zen, mountains are mountains and rivers are rivers;while you study Zen mountains are no longer mountains, and rivers areno longer rivers; but once you have had enlightenment, mountains areonce again mountains and rivers again rivers. (TP, 122 / 124)(14)

Hence, in meditation, you are an integral part ofNature: “you are no way different from the birds singing, the insects buzzing,the leaves swaying, the water murmuring, . . .” (ZJC, 336) (15)

2. Meditation as Experience of Enlightenment[ Spiritual Insight& Quantum Theory ] The scientists and the mystics, throughout history,have both developed highly sophisticated methods ofobserving and thinking. The mystics — specially the Easternmystics — require a deep mystical experience with directintuitive insights in the spiritual life. However, greatphysicists like Einstein, Bohr, Heisenberg, Oppenheimer,Bohm, . . . as the physicist F. Capra, they also “see cascadesof energy coming down from outer space in which particles were created anddestroyed in rhythmic pulses;” they also “see the atoms of the elementsand those of [their] body participating in this cosmic dance of energy;” theyalso “ ‘feel’ its rhythm and ‘hear’ its sound,” and at the same momentthey know that this is “the Dance of Shiva, the Lord of Dancersworshipped by the Hindus.” (TP, 11) (16) in the transparency ofthe cosmic world. Hence, F. Capra mentions:

Mystical traditions are present in all religions, and mystical elements canbe found in many schools of Western philosophy. The parallels to modernphysics appear not only in the Veda of Hinduism, or in the BuddhistSutras, but also in the fragments of Heraclitus, in the Sufism of Ibn Arabi.The difference between Eastern and Western mysticism is that mysticalschools have always played the marginal role in the West, whereas theyconstitute the mainstream of eastern philosophical and religiousthought. (TP, 19) (17)

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However, Quantum theory forces us “ to see the universe notas a collection of things but rather as a complicated web of relations betweenthe various parts of a unified whole , ” in which Eastern mysticshave experienced the world as cosmic web that finally playsa central role in Tantric Buddhism — the main school ofTibetan Buddhism. (TP, 139) (18) This convergence betweenthe mystic traditions of the world and modern science shouldhelp eradicate the rift between science and spirituality.According to T. J. McFarlane,

In recent decades, many Western scholars have done extensive study inthe Asian wisdom schools and have discovered that, like science, this otherway of knowing involves a clearly proscribed an rigorous discipline . . . .Although people will have different conceptual frameworks and thereforedifferent way to express what they see in meditation, their insight ofteninvolves descriptions of reality or the laws of nature. Through meditation,people can realize that “mind” is a co-creature of the world; allphenomena are connected in a web of relationship similar to what isdescribed in” complexity theory;” that every perspective is relative to theobserver; that all things are in process and there is no solidity anywhere.[T]hese insights are in close agreement with the latest theories. . . .One of the great challenges of our time is to unite reason [mind] with thehuman heard, cognition with compassion, science and spirituality, andhere we have the ground work. (EB, ix-x) (19)

3. Futuric View of Science & Technology: C-TExercises a) Ideonomic Data Bank The future of Science and Technology is driven by“Ideonomy,” that is, a systematic organization of ideas intoa science with laws. So J. C. Gleen also points up “theEnlightenment in the experience of ZEN which transcends all categories ofthought” through his repeating of the introduction of aCongressman, Charlie Rose about Dalai Lama of TibetanBuddhism on his first visit to Washington as follows:

Enlightenment starts with individuals. And if America is to cope with itscurrent level of dilemmas, it must reach a higher level of consciousness

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than the level on which our problems were created. And the belief ofTibetan Buddhism in the evolution of the individual is harmonious withthe desire of a growing number of our citizens for spiritual growth toreach higher consciousness. (FM, 163-4) (20)

According to Gleen, “the linking of future ideonomic data bases tointernational computer networks will dramatically speed the generation andanalysis of new ideas.” Many approaches of creation of idea-machines that can “produce intelligence and wisdom in partnership withhumanity.” In brief,

Whatever new integrations of thought may occur, the linking of futureideonomc data bases to international computer networks willdramatically speed the generation and analysis of new ideas. (FM, 136/138) (21)

For examples: (i) New Partnership with our DNA (Selected Quotations)

— One of the basic issue in the pursuit of reinventing life is the revealingof the

mysteries of DNA. DNA makes us and increasingly we will remake DNA.In a similar fashion, we make computers and robots that are remaking us. Onecould speculate that DNA creates human to keep DNA going indefinitely. Humans maycreate computers and robots to keep humans going indefinitely. Computers and robots inturn might create mass and energy systems to keep computers and robots goingindefinitely.” (FM, 138) (22)

— Dr. Stephen Smith applied electric current to regenerate frog legs. Redblood cells return to a primitive state called blestemato reform into what isrequired forregeneration. (Ibid, 143) (23)

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— Rupert Sheldrake speculates in A New Science of Life that since eachplant has its own “morphogenetic field,” a change in one field affects the generalfield of another type. A plant acts in part because of the interplay of others’fields. If this is so for plants, then why not for us ? If it is, then as more people increasetheir life span, they ma have an effect on all human life spans. (FM, 143-4)(24)

(ii) Brain Research (Selected Quotations ) --- Our consciousness is the product of the past, butincreasingly it will be our deliberate construction in the future. (FM, 24) (25)

--- Brain research is [a] major area contributing to our ConsciousTechnology

future that forces the old questioning: is the mind a product of the brain,or is it in the brain like software in the computer, or is the mind a node in auniversal mind network ?

— We know that the mind can affect the brain as we focus our attentionin meditation. The mind and brain are mutual affective . We also knowthat meditative and motivational techniques have improved mentalbehavior. (FM, 147) (26)

— The brain is composed of billions of neurons our nerve cells that brieflylet

potassium and sodium mix to make an electrical impulse, after which thenerve has to has to replenish itself. Beyond this, we have little agreement about howthe brain

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relates to thought, memory, and feeling. But the explosive growth inbrain research and computer neural network design will no doubt spew fort a rich arrayof futurescientific speculations about how the brain works. (FM, 147-8) (27)

(iii) Apply Consciousness-Technology [CT] Exercises — Some of the C-T Exercises lend themselves well to assistingmarket analysis and

product design. One could visualize or pretend that the current productis taking with them and then identify what engineering is required to make thevisualization. Such C-T exercises bring our unconscious desires to our consciousmind. Since we want our technology to be more responsive to our thought, ourunconscious may have some good advice for us. (FM, 154-5) (28)

—Society is becoming far to complex for people. Our environmentis not as immediately responsive to our mind as would be necessary to simplify our lives. We willhave to make technology advances in such a way that cuts out as many steps betweenthought and technological response . . . . Our lives will become too complex and putindividuals at the mercy of larger and impersonal systems. The Consciou-Technologyapproach will encourage us to take advantage to the intensity of life while managing thecomplexity. CT exercises are explained to help the unconsciousness and consciousnessminds get together. (FM, 157) (29)

4. Strategic Thinking and Scenario Method [Ed. Cornish] a) Our thought is the technology of Our Future: StrategicThinking

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As we move towards the new world renaissance, themerger of mystic and technocratic ways of meditation andthinking is the key to exploring and innovating or creatinga more enlightened world, the highest ideal towards which weshould awaken our future mind as wisdom or at least futureconsciousness. Throughout history, it has been recognizedthat there are two pathways of cognition:

Mystics see the universe as divinely alive and conscious while Technocratssee it mechanically interdependent. (FM, 58) (30)

The technocrats believe that we know by logic. Mysticsbelieve we know by intuition, direct knowing, or listeningto our feelings. (FM, 61) (31)Technocratic analysis help us systematically build ourknowledge to make more humans successful. Scientific methodhas accelerated this process. “Unfortunately, we make morehypotheses in scientific analysis than experiments to test them out. This results ina daily backlog of hypotheses, beyond our ability to cope using science alone.”(FM, 67-8) (32) “There are many things to do to bring about a betterfuture. . . . We need to think strategically. J. C. Gleen suggests: First, we should say "How can we do both?" Then, if you are surewe cannot, then and only then should we prioritize. . . . Strategic thinking puts the two views ina relationship such that together they can know how to act, such as in a Yin / Yangrelationship. (FM, 71) (33)

b) Visionary Concept: Scenario Method in Its Own Domain[Cornish, Selec. quotations] Today, the scenario method is widely used in the field offutures research for foresight purposes especially in thedomain of strategic planning and decision making as scenario thinking. (SFTNE, 200) (34) "A scenario is a conjecture about whatmight happen in the future." (Futuring, 93) The scenariotechnique is developed as a way to "explore future possibilities inway that were organized and disciplined but still very creative" (Futuring,

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xiii) With regard to its method, Ed. Cornish gives thefollowing explanation: The scenario method is a description of a sequence of events thatmight possibly occur in the future. A scenario is normally developed by: (1) studying the facts of a situation, (2) selecting something that might happen, (3) imagining the various ways for thatdevelopment to occur and the sequence of events that may follow (Futuring,Glossary) One way to develop a scenario is simply to project a currenttrend into the future but that gives us only one kind of scenario. Developing others is importantbecause most if not all trends eventually change direction and speed as time passes.Furthermore, the accelerating changes in today's world make it ever more likely thatany given trend will not proceed as we might anticipate. So we need to use ourimagination and special idea-generating techniques to develop concepts for whatmight happen to make the future different from what the current trend suggests.(Futuring, 93) () Besides giving us a rough idea of what our future might be like,a surprise-free future offers a basis for creating numerous alternative scenarios because eachof the indicators can easily be shifted up or down from the surprise-free point.(Futuring, 91-2) With scenarios, we can explore many probing questions: Whatmight cause this trend to shift direction? If shift occurs, what might be the consequences?We may also want to pose value questions such as," Are we happy with where weseem likely to be two years from now?" If not, how can we change that outcome? . . .

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The scenario technique opens up so many exciting possibilities. Liketrends, scenarios enable us to "better judge what to do and how to do it," but they do it in adifferent way Trends enasble us to get a glimpse of where we seem to be going. Wecan think of it as a beachhead in the future. Scenarios allow us to fan out beyond ourbeachhead and explore many new possibilities. (Futuring, 92)()

Ed. Cornish introduces also "the concept of trends as a way to thinkabout change." He develops his view as follows:

Our scenario is emphatically not a forecast theactual world of 2040, but rather a way to determine where we may be at the future date ifwe keep going the way we are now. . . . We human do not have to accept our fate passively. We can actto create a different future for ourselves. Scenarios help us to understand our options for thefuture. [On the other hand,] trends (ongoing shifts in long-term) can and do change, andthey may do so in response to deliberate human action to alter them. (Futuring, 35-6) A special value of trends is that they give us a bridge from the past to thefuture. By using trends we can convert knowledge of what has happened in thefuture. Our knowledge of the future is of course, a very weak and spotty kind ofknowledge, but it can be used to create some crude maps of what may lie ahead. . . .Trends give us important information about what may lie ahead, so they are a valuableasset in making practical decisions in our work and other activities. (Futuring, 36) A special value of our scenarios is that they give us a bridge from the pastto the future.

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By using scenarios and trends, we can convert knowledge of what hashappened in the past into knowledge about what might happen in the future. Ourknowledge of the future is, of course, a very weak and spotty kind of knowledge, but it canbe used to create some crude maps of what may be ahead. (Futuring, 37)

5. Millennium Project and Global Strategic Thinking Today, we begin to sense the great challengesconfronting our lives but we cannot be fully addressed byany government or institute on acting alone. Therefore, allglobal futures research should require collaborative actionamong international organizations, corporations, govern-ments, universities, with the participation of Futuristgroups around the world, especially with the enthusiasticfuturist J. C. Gleen as Director of the Millennium Project ofthe World Federation of UN Associations, "in creating the firsttrans-national, trans-disciplinary and trans-institutional futures researchthink tank to address the issues and their possible future impact forhumanity as a whole." (ICCW, 24) (36)

The Millennium Project is a research think tank organized asindependent, inter-disciplinary, trans-institutional, andmulticultural information system, providing an internationalcapacity for early warning and analysis of global long-rangeissue, opportunities, and strategies. ‘The purposes of theMillennium Project are to assist in organizing futures research, to improvethinking about the future” as a “strategic global intelligence” thatinterconnects global and local perspectives through itsparticipants from around the world. (ICCW, 23) (34) The mainprinciple that unites the “Millennium Project family” is an interest in identifyingstrategies for the building the best possible future for the humanity as a whole.Most of the work is volunteered. (ICCW; 25) (35) "Nodes" were created to connectglobal and local perspectives.

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The concept of working with Nodes as intersections of two or morenetworks in a country or region is a successful organizing principle for ageographically dispersed think tank. Millennium Project Nodes are groups of individuals andinstitutions that identify key futurists, politicians, scientists, business planners, andscholars in their regions to participate in Millennium Project research. . . . It is through their contributions that the world picture of the MillenniumProject emerges. (ICCW, 25) [Today there are 32 Nodes(Argentina, Australasia, Israel, France, Germany, India, Italia, United States,Chili, Egypt, Korea, Iran, Japan, Mexico, United-States, China, A, RussianFederation,) (bid.,) and more than 25.000 members in more than eighty countiesaround the world. (Futuring, 314)] For Heidegger, true Strategic Thinking always remains anopening thrown-projecting as revealing thinking which isalways a part of an permanent unfinished pathway that “leadsalways through unfamiliar and even perilous country” (QCT, xvi) (37) inthe waste land on the Transcendental Illuminating Horizon ofTime. So, why it is a TRANSREVOLUTION of THINKING.

III. Meditative / Philosophical Thinking before the “ Enframing” of Techno

1. Heidegger’s Critique of Technology For Heidegger, it is possible to understand “technologicalthought” only if we understand the Greek term “technè.”

[Heidegger] interprets the term ‘Technè’ as signifying any way in whichbeings can be made manifest, as many mode of lighting up a realm ofbeings.

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In this original sense of the word, a technician would be a kind of poetwho succeeds in an originative uncovering of beings, that is to say in thedisclosure of a particular world.Thus Heidegger emphasizes the connection between the Greek terms“technè ” and “poesis”. (H&MP, 44) (38)

Technè is the name not only for the activities and skills of thecraftsman, but also for the arts of the mind and the fine arts. Technè belongs to bringing-forth, to poièsis; it is something poietic. (QCT, 13) (39)

According to Heidegger, the contemporary technology hasforget the poesis of Phusis [self-blossoming => uncovering ] that isthe responsible uncovering in harmony with Being itself. . ..(THIS NEEDS TO BE REWRITTEN ALSO. TOO UNCLEAR AND ABOVETHE HEADS OF A GENERAL READING PUBLIC . ["responsibleuncovering" has its meaning in the following quotation below]Technology is in this view only a set of technics used bymen to achieve some goal or other. (H&MP, 45) (40) Thus,

Modern technology is then characterized by man’s more completedomination of the scientific object; and it is much more than simply afurther sophistication of earlier technologies. The main differencebetween pre-scientific and scientific technologies lies in the absence of theillusion of domination of at the necessary attempt at domination in theearlier technologies. In pre-scientific technologies, man was a beingwithin nature, whereas in contemporary scientific technology, man seeshimself as a being over nature. . . . . Thus, while technicity is aheritage, it is also a danger. It holds sovereignty not over beings, butat the same time over all modes of uncovering beings. (Ibid., 48-9 ) (41)

In our darkening age, Heidegger thinks, technologybecomes a double-blade knife, that is a danger for our humankind as such fatal activity of its machines and apparatuswhich challenges the setting upon of man in the enframing oftechnology while Being withdraws from the truth of itsessence.. So “each destiny of revealing carries the inherent danger”— the danger in the ‘turning’ in which “Being turns away from its

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essence and thus prevents man from coming in this essence.” Thus manforget Being and its truth: the earth becomes the ‘unworld oferror,’ ‘the straying star.’ He must “ dwell invisibly and outside of thewasteland of the devastated earth.” However, unconcealment occursin the “same manner of revealing which holds sway in technology and theworld as the structural fitting-together of the primordially experience of truth”(QCT, ? ) (42) which leads to the following suggestiveassuagement:

Enframing give man the possibilities of elevatinghimself into the lord of the earth: at `the same time hehimself stands constantly in the danger of becoming used up as the merereserve of ordering — to be more ‘material’ of the work of place or eventhe ‘patient material’ of a clinic. (Ibid.) (43)

What is dangerous is not technology. Enframing notonly conceals a former way of

revealing, bringing-forth, but it conceals revealingitself as it “blocks the shining-forth and holding-sway of truth.”(QCT, 28) (44)

Hence for Heidegger, What is dangerous is not technology. There is no demonry of technology,but rather there is the mystery of its essence. The essence of technology,as a destining of revealing is the danger ( ) ?

REMARK The reader should be careful not to interpret the word as through it simply meant a framework of some sort. Instead he should constantly remember that Enframing is fundamentally a calling-forth. It is a “challenging claim,” a demanding summons, that “gathers” so as to reveal. This claim enframes in that it assembles and orders. It puts into a framework or configuration everything that it summingforth, through an ordering for use that it is forever restructuring anew (QCT, 17f, p.19) (45.)

In all philosophical tradition, either of the East orthe West, all theories of knowledge assume as postulate thisproposition: “All things are one” but they are conceived underdifferent aspects by “the eyes of the senses” and “the eyes of thespirit.” Consequently, in meditative / philosophical thinkinglanguage becomes dual language, and the world splits itself

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into a natural world and a symbolic world. We canillustrate the meaning of meditative / philosophicalthinking with the following anecdote:

Once Chuang-tzu dreams he was a butterfly and while he was in thatdream, he fluttered among the flowers and was quite sure he was a butterfly. When heawoke, he said to himself, “Now am I Chuang Chou dreaming of being abutterfly, or a butterfly dreaming of being Chuang Chou ?” (TEW, 28)(46)

2. Meditative / Philosophical Thinking asOperational Thinking Questions upon questions. Chuang-tzu seems to beexcited, enchanted by this dream in his veiled livingexperience. It forces him to the unrest and need of thoughtabout the dream as philosophical language. In other words,it leads the way of meditative thinking. In meditativethinking, the thinker must reject knowledge and the self.He has to get detached toward all things as his guidingprincipal and on guard against arbitrary fancies of fore-sight, fore-conception and imperceptible limitations imposedby habits of thought. Thus he could become impartial,natural, and selfless; he could make himself completely freeand open before the message of reality and the mysticalresonance of the echoing world. For Heidegger, the central topic of meditative thinking isthe priority of disclosure of Being for the meaning of truthas historical happening within human understanding and theessence of human being as transcendence. In other words,the truth of historical events reveals itself only withinopen mind and reticence in silence, letting thing in its“exposure to the DISCLOSURE of beings as such” (BW, 126) (47) on theway emerge from the hints of cosmic echoing resonances inthe world. So the Heideggerian conception of meditative /philosophical thinking has several shades of meanings ofLao-tzu’s thinking, which is described by Lin Yutang asfollows:

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In a rule-of-the-thumb, haphazard way he deals with thing as they come…Taking no thought of what comes before or after, and placing no faith inplanning and contriving, he remains impressively himself… He seems tofloat along, going round and round like a whirlwind, or a feather in thewind, or again like a turning grindstone. (WL, 31) (48)

In this sense as traveling with Being in its virtualwithdrawal from ordinary thinking, “be natural and selfless,completely free and not bound to [anything.] . . .” (Ibid., 30) (49)meditative / philosophical thinking has the meaning asoperative in the transcendental horizon of errant thinking,and the way of reflective thinking through a ‘spherical view’ of‘understanding of factical life’ as well as a hermeneuticarticulation with its existential analytic as transformingand coordinating operator, which Heidegger call operationalthinking. () (21) Operation consists of interiorized andcoordinated actions in group structures. C. T. Tart arguesthat operational thinking allows us to be more efficient andto invent new way of thinking and acting:

Operational thinking is the highest abilities of the human mind. Itconsists of the ability to create images or other mental representations ofreality. The images may be sensory or abstract or symbolic. . . . Then youcan manipulate or play with these representations in order to answerquestion of the “What would happen if … ?” variety in the space of min. . . .Operational thinking also allows us to be more efficient and to invent newway of doing things. () (50)

Thus thinking as trans-opereflexive thinkinginterconnected with spherical view is expressed as one-foldin the circular chain of “Man that models himself after the Earth;Earth that models itself after Heaven; Heaven models itself after Dao; Daomodels itself after Nature.” (Dao Te Ching, Ch. 25.) (23) So it isconsidered as a ‘systemic thinking,’ the mirroring-playing of aliving system as self-organization that transcends allhierarchies, all metaphor building of knowledge such as laws,principles, postulates, axioms in the transformation of space andself-transformation. This power that arises itself from the

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operations of understanding is called hermeneutic power ofthe self-organization’s pattern, a structure of dynamicprocess life that involves a continual self-renewal of theorganism, adaptation as autopoesis, auto-regulation, auto-transformation on the way of Dao through our Swaying-enowning process of our Enligh- tened-cultural evolutionwith our Real Virtual World.

3. Meditative/ Philosophical Thinking: Bridge between Traditional Meditation and Technical Mind First of all, according W. Lovitt, Heidegger is primarya teacher. He does not wish to travel alone as a guidemerely pointing out objects along the road. He wishes thereader the reader to accompany him on the way, to participlewith him, and even to begin to build his own way throughthinking. The way through thinking is difficult. As laymanwe are trapped and blinded by a mode of thought throughimposed dogmatic and pre- conceptual structures which leadus often through unfamiliar land and even toward periloushorizon or unground abyss. . . . We cannot realize what wewant or we dream. In brief, “we do not perceive that the way bywhich true thinking proceeds can itself prove to be the source of that unitywhich we strive in every aspect of our activity” (QCT, xvi) (20.)Besides, for Heidegger, if we want to mention about thequestion of “strategic thinking” we have to apprehend thesignification of the “thinking,” and specially “In order to becapable of thinking we need to learn to think” because in our modernage — even as in Conscious Technology Age — [M]ost thought-provoking in our thought-provoking time is that we are still not thinking.”(WCT, 4) (51)

The advance Heidegger wishes to make on the basis of Greek thought is tolearn to think non-conceptually and non-systematically yet with rigor andstrictness about the nature of Being. Only when we are really immersedin what is to be thought [what things convey to us and in the sense thatwe respond to their call,] can we reveal truly the nature of anything nomatter how commonplace it may be, and only then can we avoid ourhabitual ways of grasping it as it is for us, i.e., subjectively (WICT,

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xiv ) (52.) WHAT A PROFOUND THOUGHT!!!Specially,during the late thirties and the forties, i.e., in Germany’s Chaos time — the time that “science does not thinkin the way thinkers think” and “the most thought-provoking think about our thought-provokingage” is “that we are still not thinking” (WICT, viii-ix) (53) —“Heidegger is deliberately trying to shock such a reader as he was hisstudents” (WICT, ix) (54)

On the other hand, for Heidegger, thinking throughLogos (discourse, science) and Aletheia(revelation) communicates and conveys what is appearingitself, that is, what is deploying itself before us as Phusis(blooming) show itself from itself as Ousia (constantpresence.) It makes all beings manifest themselves into thelight of Being (in general.) As such there is a secondsense of thinking as in meditative or philosophical thinkingthrough which thought refers beyond the human, transcendsreference to human affairs and concrete objects towardextraterrestrial life. Heidegger argues that this meditativethinking is possible as much as it deploys itself in thehistory of Being. So it requires two attributes: “releasement toward things and openness, and to the mystery.” (DT, 19?)(55) Nevertheless, for him, in the transcendental horizon,thinking can provide new illuminating sources which breakout the fragmentation of old identities and perspectives,and then would lead us to the way of intellectual andspiritual knowledge to bridge the gap between thetraditional meditative thinking and the modern technicalmind of our age. F. Capra elucidates the question in The Taoof Physics:

I see science and mysticism as two complementary manifestations ofthe human mind of its rational and intuitive faculties; to paraphrasean old Chinese saying, mystics understand the roots of the Tao but not itsbranches; scientists understand its branches but not its roots. Sciencedoes not need mysticism and mysticism does not need science; but manneeds both. Mystical experience is necessary to understand the deepestnature of things, and science is essential for modern life. Therefore, what

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we need is not a synthesis but a dynamic interplay between mysticalintuition and scientific analysis. (TP, 306-7) (56)

4. New Paradigm Thinking for Epistemology [ F. Capra ] a) Definition: In The Structure of Scientific Revolutions,Kuhn argues that scientists work within and against the background of an unquestionedtheory or set of beliefs, something he characterizes as a'paradigm'. (OCP, MR, 451) According to him, a "paradigm is amodel of reality, or a system of facts, theorists, that is widely accepted andbecomes the framework for thinking about a scientific problem." (DSL,233) In their essay Windows on the Future, T. McCain and I.Jukes assess: "'The key to success in the emerging culture of the 21stcentury is being able to make a radical shift in our mind-set or paradigm forlife." (WF, 12) And they assume:

Paradigm is a model, perspective, value system, frame of reference, filter,or worldview that guides one's action. Paradigm governs everything we do andeverything we think. Our paradigm colors our perceptions of the world, and itdetermines the way we see significance in events around us and how we find meaning inour lives. We use paradigm to set priories for our personal and professional lives.It stamped into us as we pass through the early and most impressionable years ofour lives. (WF.13)

b) F. Capra distinguishes two different paradigms: (i) Old-paradigm: It was believed that in any complexsystem the dynamics of the whole could be understood fromthe properties for the parts, and all scientificdescriptions were believed to be objective, i.e.,independent of the observers. The metaphor of knowledge as

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building (fundamental laws, fundamental principles ) hasbeen used in science and philosophy for thousands ofyears. . .

(ii) New-paradigm thinking includes the following fivecriteria: 1/ Shift from the Part to the Whole: The properties of theparts can be understood only from the dynamics of the whole.Ultimately, there are no parts at all. What we call a partis merely a pattern in an inseparable web of relationships. 2/ Shift from Structure to Process: Every structure isseen as the manifestation of .an underlying process. Theentire web of relationships is intrinsically dynamic. 3/ Shift from Objective Science to "Epistemic Science": Theepistemology as the understanding of the process ofknowledge is to be included explicitly in the description ofnatural phenomena. 4/ Shift from Building to Network as Metaphor of Knowledge:The metaphor of knowledge as building --- fundamental laws, fundamentalprinciples, basic building blocks --- has been used inscience and philosophy for many centuries. In the New-paradigm this metaphor is being replaced by that of thenetwork of relationships, our descriptions, too, form aninterconnected network representing the observed phenomena.In such a network there will be neither hierarchies norfoundations. To sum up, shifting from the building to the network alsoimplies abandoning the idea of physics as the ideal againstwhich all other sciences are modeled and judged, and as themain source of metaphor for scientific descriptions. Inthe new paradigm, it is recognized that all concepts,theories, and findings are limited and approximate. (BU, xi- xv, selected quotations)

c) New Paradigm in Living Society : Interconnectedness & Sustainability

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The most crucial implications of new paradigm thinkingfor society concern the notion of interconnectedness, whichis at the very heart of the new paradigm. One wayinterconnectedness comes into the picture in politics is torecognize the interconnectedness of problems. The majorproblems of our time can not be understood in isolation.Whatever the problem is, it has to be perceived as beingconnected to the others. In order to solve any singleproblem, we need systematic thinking because there are allsystemic problems, interconnected and interdependent. Thisis one aspect of the profound implications of new-paradigmthinking in society and in politics. On the other hand,sustainability has immerged as a key criterion for decidingabout the structure of society that we want to build. Onlysustainable societies can resolve the problems that arethreatening to destroy us. The main point is that these twoissues --- the interconnectedness of problems and lookingahead and being responsible to future generations --- arepivotal in new-paradigm thinking as far as politics andsociety are concerned. (Ibid., 166-7, selected quotations)

5. Humanity's New Potential: Beyond Technology /Virtual World a) The Permanent Transrevolution We live in an age when the creation of a peaceful,prosperous world has become not only a possibility but a goal that we might be able to reach beforethe end of the twenty-first century—that is, within the lifetime of many people now living. Peeringthrough the clouds of problems that worry us, we can catchglimpses of a magnificent future supercivilization. We havethe power to create a civilization so vastly superior toanything known in the past that we have difficulty evenimagining what it might be like.Choosing the future of humanity is a truly awesome task, butthat is the responsibility that has been thrust upon us. Choosing our collective future is not simply a matter of

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selecting our preferred environment from a cosmic menu of alternative paradises. If it were, the choices we face would be far less momentous than they are. The fact is, we could make such poor choices that, instead of getting any sort of desirable future, progress could become regress and civilization could collapse into barbarism and savagery. History contains numerous examples of civilizations that have collapsed, relapsed into barbarism, or simply vanished.

When we assemble a balance sheet of risks and opportunities, pluses and minuses, the future’s bottom line seems elusive: There are too many uncertainties. So perhaps our best policy is to stop worrying whether the future will be as good as we hope or as bad as we sometimes fear and just get on with the task of creating a future that we will try to ensure is good.() () Numerous indicators suggest that big change is on the horizon. Thesehuge, extraordinary trends — such as the collapsing financial system, global climatechange, and peak oil production — are converging to precipitate a historically big transitionevent. The challenges are complex’ structural, and global, well beyond the means of asingle government to resolve. . . . The time is now to plan for the new realities bynot only by engaging in more cooperative ventures, for we cannot succeed alone.(ICCW, xxvi) (57)

Recently, the invention of computers is considered as afifth engine of creation after four mechanisms — physics,chemistry, biology, and technology. The opening of thevirtual realm has to create structure of pure information.According to David Harper,“[t]his new type of entity is not bound by thelimitations of the previous four branches, and a path is now open for thedevelopment of hyper-Intelligent and hyperconscious entities, which have themeans of Hyper-revolution.” (Ibid., 285) (58) as the situation of

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revolution of changes is so complex that no one can reallyunderstand it. Specially in the time that is right for anupset; and history says it’s time, what have we to do inthe face of unprecedented change ? Is it that the firstthing come to mind is “Start thinking” about the “New ComplexWorld” as trans-national, trans-disciplinary and trans-institutional future research think tank to address thehumanity as a whole. (ICCW, 24) (59) i.e., the PermanentTranshuman Revolution, or in brief, the TRANSREVOLUTION as thefuturists suggest in the Millennium Project:

The current mission and structure of the Million Project focuses more ongenerating

constant and future methods to decision makers, policy advisers, andeducators,[which] help to nurture an international collaborative spirit of freeinquiry and feedback for increasing collective intelligence to improvesocial, technical, and environmental viability for human development? (ICCW, 36) (60)

However, for Heidegger, as we have discussed above, theprimordial revolution concerning Strategic Thinking in ourThought-provoking age is yet the Revolution of Thinking asTrans-revolution because there are so many things to do tobring about a better future in a complex world. The challenge confronting humanity are increasingly complex, and theycannot be fully addressed by any government or institution acting alone. They requirecollaborative action among governments, international organizations, corporations,universities, NGOs, and individuals. Therefore, global future research should draw onall these sources without being too attached to any one of them. America increating the first transnational, trans-disciplinary, and trans-institutional futureresearch think tank to address the issues and their possible future impact for humanity as awhole

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Millennium Project Nodes are groups of individuals and institutions thatidentify key futurists, politicians, scientists, business planners, and scholars in theirregions to participate in Millennium Project research. (ICCW, 24-25

Hence, a new "Enlightened Culture" as Political Cultureincluding spiritual force of emer-ging leadership and scenario-problems solving will be trulyglobal force in perspective and action for the blossoming of a "Global Village" () and its new"Participatory Hadron-Democracy" as Meta-revolution [Notes:Vietnam Sieu Cach Menh, 1992, and Enlightened Wisdom, EnlightenedCulture, in this essay, 2014 (M. N. Pha)] (61) in our futureNew Age with the key characteristic of the new culturalpoliticians who "will be their ability to see the world as the synthesis ofthe mystic and technocrat" (ICCW, 1989, 163) in this Millenniumwith the Emergence of Enlightened Culture in the Emergence ofEnowning Transhumanism as historicity of our Divine HumanDestiny as 'Divine Humanitas'

As summary, on Kurzwell's account, there is no longer asharp separation between the human world and the machineworld because:

Human cognition is being ported to machines, and many machines havepersonalities, skills, and knowledge bases derived from the reverse engineering ofhuman intelligence. Conversely, neural implants based on machine intelligence are providingenhanced perceptual and cognitive functioning to humans. . . . Since machineintelligence was initially designed to be subservient to human control, it has no presenteda threatening "face" to the human population. Humans realize that disengaging thenow human- machine civilization from its dependence on machine intelligence is notpossible. (ASM,

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222-3) At the same time, it is clear that there are many ways in whichmachine intelligence is vastly superior to human intelligence. For reasons of political sensitivity,machine intelligences generally do not press the point of their superiority. Thedistinction between human and machine intelligence is blurring as machineintelligence is increasingly derived from the design of human intelligence, and humanintelligence is increasingly enhanced by machine. (ASM, 223-4)

In addition, we are now on the brink of a newmiraculous frontier that humanity has to deal with. R.Kurzweill's argues: "the twenty-first century will be equivalent to twentythousand years of progress at today's rate of progress about one thousand timesgreater than the twentieth century." (Futuring, 12) The possibilityof a technological "singularity" would occur even in ourcentury that we cannot predict its consequences. Thus,"Technology will have escaped human ability to control it or to forecast it." And Kurzweil says that

The singularity could "rupture the very fabric of humanhistory" (Ibid.)

However, of his characterization of our traditionalculture and dexterous technology, Francis R. Stabler arguesthat: It is important to take these initial steps to ensure that the human speciessurvives. . . . We have the window of opportunity avoid the limits of growth forhumanity on Earth. Numerous natural and man-made disasters could close the window forcenturies, millennia, or forever. . . . We are explorers who want to see what is overthe next mountain or on the next planet. We also have many people who followsthe

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explorers and create new settlements that extend human civilization. Achoice faces humanity. Will we state in place and accept limits to growth or will weventure into new frontiers as our ancestors did to expand human civilization? (SFNE,430-1)

b) The Emerging of the Virtual World: Virtual Life The speed advancement of computing opens new categoriesof capabilities. The biologists now through computer havediscovered how "the genome acts to create all the things that live" And onHarper's assessment, "This is just the beginning of the evolution of the'virtual world'Virtual reality can persist indefinitely and self-evolveindependently of real time: it can be advanced, stopped,backed up, or in brief rearranged accordingly to ouraccount. In sum,

Virtual entities have some basic capabilities that humans can only wishfor, such as immortality, perfect health, teleportation, and easy, perpetualimprovement. A dramatic example of the virtual world's advancement came as a resultof giving computers the ability to trade information. It established the Internet, anew level in the virtual world's hierarchy of structures. The Internet's unique newcapabilities have had a radical effect on many aspects of human behavior includingscience, business, education, communicating, and entertainment Because virtual structure are still developed in the technicalrealm and designed by humans, they currently take the forms that we desire and are limited byour creative abilities. . . . Once free to follow their own courses of development, virtualentities can progress far beyond what biology, or technology, have accomplished(ICCW, 396-8)

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On the other hand, biologists discover DNA's algorithms, "With this capability we can complete our understanding of how the cell controlsits molecules to produce all the things that live." When all the levelsof biology's hierarchy of structures and functions can beexplored and the secrets of how the brain is built andcontrolled in the production of the human experience oflife. Thus, Human intelligence will inevitably under the control of engineering,allowing detailed modeling of its structures, imitations of its functions, or employment of itsmethods. This opens the prospect of virtual life, an intelligent entity that is free fromthe restric- trictions of biology. The human mind becomes the starting point ofvirtual life's evolution. . . .This will be the culmination of technology's evolutionarycycle to establish the next self-perpetuating engine of creation (ICCW, 399) _______________

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NOTES A

1. Cynthia G. Wagner, Seeing the Future Through New Eyes (SFTNE,)2008, ed. by World Future Society, p. 72.2. SFTNE, p. xiii.3. Ray Kurzwell, The Age of Spiritual Machines (ASM,) 1999,Viking, p. vii.4. Wall Street Journal, Prize for ASM. 5. SFTNE, p.xiii

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6. Fritjof Capra, The Tao of Physics (TP,) 1975 Shambhala, p.19.7. TP, p. 258. Jerome Clay Gleen, Future Mind (FM,) 1989, AcropolisBooks LTD, Washington D.C., p. 1.9. FM, p. x.10. Eduard Cornish, Futuring (Fg,) 2004, World FutureSociety, USA, p. 217.11. FM, p.1.12. ?13. Ibid. p.4.14. -- p.7.15. ?16. pp. 6-7 17. The Metaphor of Consciousness (MC,) 1981, ed. by R. S. Valle& R. v. Eckarberg, Plenum Press, New York & London, p. x.18. FM, pp. 10-11.19. FM, p. 10.20. FM, pp. 16-8.21. FM, p. 24.22. FM, p. 23.23. FM, p. 21.24. M. Heidegger, What Is Called Thinking ? (WICT,) 1968, tr. byJ. G. Gray, Perennial Library, p. viii.25. WICT, p. 33.26. WICT, p. 35.27. WICT28. 29.30.31.32. The Metaphor of Consciousness, ed. by Valle &Eckartsberg, 1981, Plennum Press, New York and London, p. 240. 33. MC, p. 11.34. PLT, p. 124.

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35. PLT, p. 123-436. FM, p. 1737. Ibid.38. QCT, p. 180.39. FM, p. 29 ?40. FM, p. 29-30. 41. QCT, p. 5.42. QCT, p. 12-3.43. QCT, p. 20.44. QCT, p. 18

NOTES B

1. Fritjof Capra, The Tao of Physis (TP,) 1975, Sanbhala, p.130-1.2. M. Hiriyanna, Outlines of Indan Philosophy (OIP,) 1968,London, George Allen & Unwin LTD. p. 54-5.3. OIP, p. 56-7.4. J. C. Gleen, Future Mind (FM,) 1989, Acropolis Books LTD,Washington D, C., p. 136-7.5. FM, p. 138.6. FM, p. 143-5.7. FM, p. 59.8. FM, p. 61-2.9. TP, p. 131.10. Ibid.11. TP, p.11. ?12. TP, p.140.13. TP, p.142.14. TP, p. 122-/124.15. D. T. Suzuki, Zen and Japanese Culture (ZJC), 1959, MJFBooks, New York, p.336. 16. TP, p. 11. 41.17. TP, p. 19. 4218. TP p. 139 43.

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19. EB, p. ix-x. 4420. FM, p. 163-4. 4521. FM, p. 136 / 138.22. FM, p. 138.23 FM, p. 143.24. FM, p. 143.25. FM, p. 24.26. FM, p. 147.27. FM, p. 147-8.28. FM, p. 154-5.29. FM, p. 157.30. FM, p. 38.31. FM, p. 61.32. PM, p. 67-833. FM, p. 71.34. Innovatio and Creativity in a Complex World (ICCW,) 2009, ed. byC. G. Warner, World Future Society, p. 23.35. ICCW, p. 25.36. ICCW, p. 2437. QCT, p. xvi.38. 39.

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APPENDIX The Threat toRegional Security? A POTENTIALTHREAT Denny Roy

The arguments for viewing China as a threat to regional security begin with the concern that the PRC is engaged in a military build-up.

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Although the exact figures are disputed and the range of estimates is broad, Chinese defense spending has risen significantly in recent years.The PLA is clearly undergoing a major modernization and rejuvenation. This is taking place in the immediate wake of the collapse of the Sovietempire, which even Chinese analysts say has made China’s environment more peaceful and secure than at any other time in the PRC’s history. If the military threat to China has decreased, why is so much effort going into increasing Chinese military capabilities? Another worry is that China seems particularly interested in acquiring weapons systems that would enable the PLA to project power beyond China’s borders. Finally, many observers have complained about China’s lack of transparency in defense-related issues. These factors lead to suspicions that China plans to build a strong military machine to coerceits neighbors into accepting bold new Chinese political demands. In this view, the Chinese military build-up is taken as the empirical evidence of Beijing’s hidden intent to launch an aggressive foreign policy.A second argument supporting the position that China is a potential regional security threat is that the values of the CCP regime are hostile to peace. A large proportion of foreign affairs analysts believe liberal norms and modern technology and lifestyles are fundamentally transforming the international system. Many of the world’s governments, particularly those in the democratic states, seem to increasingly recognize and accept principles such as the non-violent resolution of disputes, human rights, international interdependence, andthe importance of supporting international law. In this respect, Beijing is often seen as backward; one scholar writes that the Chinese government ‘seems locked in pre-Cold War, almost turn-of-the-century modes of quasi-imperial competition for regional hegemony’ (Wortzel, 1994, p.157). Segal says, ‘in terms of military security, China remainsa nineteenth-century power with unsettled territorial claim, willing to use force to settle disputes and re-order the balance of power’ (Segal, 1994).China seems to defy all the modern liberal values: it has an authoritarian government that represses its people’s political freedoms;it forcibly maintains an empire of captive peoples even after other empires have broken up, it threatens to retake Taiwan by force and resorts to crude tactics of military intimidation, it demonstrates resistance to multilateralism in security issues; it often breaks agreements designed to control the proliferation of weapons of mass destruction; and in the opinion of many observers, it seeks to enjoy thebenefits of the rules of international trade without itself honoring these rules.Liberal values presumably contribute to peace. In this view, therefore,a Chinese regime that eschews these values is a threat to peace, and a more powerful China an even greater threat to peace.

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A third argument for viewing China as a threat is that because of its historical self-image, China aspires to be the dominant power in Asia. For centuries, the Chinese saw their civilization as the undisputed political and cultural centre of the universe. Traditionally, the Chinese did not accept the Westphalian concept of the sovereign equalityof states; rather, international relations were understood within the Confucian framework of prescribed conduct between unequals. China saw itself at the top of the hierarchy, and other peoples, including Japanese, Koreans and the Europeans, as inferiors.

Denny Roy, ASIA-PACIFIC IN THE NEW WORLD ORDER (pp. 151-2)

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