classes ::: concept, Integral Theory,
children :::
branches ::: holon, holonic theory

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object:holon
class:concept
subject class:Integral Theory
subject:Integral Theory

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Integral
Core_Integral
Essential_Integral
Sex_Ecology_Spirituality
Spiral_Dynamics

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
1.07_-_The_Farther_Reaches_of_Human_Nature
1.08_-_The_Depths_of_the_Divine
1.12_-_BOOK_THE_TWELFTH
2.14_-_The_Unpacking_of_God
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
The_Book_of_Joshua

PRIMARY CLASS

concept
theory
SIMILAR TITLES
holon
holonic theory

DEFINITIONS

1-p ::: 1. A notation in Integral Mathematics that represents a first-person mode or perspective. 2. The inside view of any holon.

3-p ::: 1. A notation in Integral Mathematics that represents a third-person mode or perspective. 2. The outside view of any holon.

Agape ::: One of the four main drives of an individual holon, along with Eros, agency, and communion. The vertical drive of the higher to embrace, enfold, or “love” the lower; selfimmanence. Also refers to the involutionary force that pulls evolution from above. Its complementary opposite is Eros. Its pathological expression is Thanatos.

agency ::: One of the four main drives of an individual holon, along with communion, Eros, and Agape. The horizontal drive for self-preservation, autonomy, and wholeness. The drive to be a whole and not a part. Its complementary opposite is communion. Its pathological expression is alienation, repression, rigid autonomy, and hyperagency.

artifact ::: Any product made by an individual or social holon. A bird's nest, an anthill, an automobile, a house, a piece of clothing, an airplane, the internet—these are all artifacts. An artifact's defining pattern does not come from itself, but rather is imposed or imprinted on it by an individual or social holon.

autopoiesis ::: Proposed by biologist Humberto Maturana and cognitive scientist Francisco Varela, autopoiesis refers to the “self-production” or “self-making” of an organism. In Integral Theory, it is derived by looking at the biological phenomenology of an organism. A firstperson approach to a third-person singular reality. The inside view of the exterior of an individual (i.e., the inside view of a holon in the Upper-Right quadrant). Exemplary of a zone-

holon ::: A term coined by Arthur Koestler. In Integral Theory, a holon refers to a whole that is simultaneously part of another whole, or “whole/part.” Whole atoms are parts of whole molecules, which themselves are parts of whole cells, and so on. There are individual holons and social holons. The main difference between the two is that individual holons have a subjective awareness or dominant monad (an “I”), while social holons have an intersubjective awareness, dominant mode of discourse, or predominant mode of resonance (a “We”/“Its”): social holons emerge when individual holons commune. Individual and social holons follow the twenty tenets. Lastly, “holon,” in the broadest sense, simply means “any whole that is a part of another whole,” and thus artifacts and heaps can loosely be considered “holons.”

cacholong ::: n. --> An opaque or milk-white chalcedony, a variety of quartz; also, a similar variety of opal.

communion ::: One of the four main drives of an individual holon, along with agency, Eros, and Agape. The horizontal drive for self-adaptation, partness, and joining with others. The drive to be part of a larger whole. Its complementary opposite is agency. Its pathological expression is fusion, herd mentality, and hypercommunion.

cultural anthropology ::: Traditionally refers to the study of cultural similarities and differences. In Integral Theory, it is exemplified in the study of worldviews and their patterns and regularities, as conducted by researchers as diverse as Jean Gebser and Michel Foucault. A third-person approach to first-person plural realities. An outside view of the interior of a collective (i.e., the outside view of a holon in the Lower-Left quadrant). Exemplary of a zone-

empiricism ::: Empiricism typically means knowledge based on sensory experience. In Integral Theory, it generally means the study of the objective appearance and behavior of an organism. A third-person approach to a third-person singular reality. An outside view of the exterior of an individual (i.e., the outside view of a holon in the Upper-Right quadrant). Exemplary of a zone-

Eros ::: One of the four main drives of an individual holon, along with Agape, agency, and communion. The vertical drive of the lower to “reach up” towards the higher; selftranscendence. The urge to find higher, deeper, and wider wholeness. Its complementary opposite is Agape. Its pathological expression is Phobos.

extrinsic value ::: One of three main types of value that holons possess, along with intrinsic and Ground value. Refers to the partness of a holon in relation to its larger whole(s), or communion value. The more networks and wholes of which a holon is a part, then the greater its extrinsic value. Thus, the more extrinsic value a holon has, the more fundamental it is, since its existence is instrumental to the existence of so many other holons. See intrinsic value and Ground value.

first-person perspective ::: In human conversation, the perspective of the person speaking. First-person singular includes subjective “I,” objective “me,” and possessive “mine.” First-person plural includes “We,” “us,” and “ours.” More generally, a first person is any holon with agency or intentionality.

Ground value ::: One of the three main types of value that holons possess, along with intrinsic and extrinsic value. Since all holons are equally perfect manifestations of Spirit, they all share an equal Ground value. See intrinsic value and extrinsic value.

heap ::: A random pile, such as a mound of sand or a trash dump. Heaps have no defining pattern and do not follow the twenty tenets (although they are made up of holons that do).

hermeneutics ::: Traditionally refers to the study of interpretation. In Integral Theory, it is the study of interpretation within the interior of a “We,” as exemplified by Hans-Georg Gadamer. A first-person approach to first-person plural realities. The inside view of the interior of a collective (i.e., the inside view of a holon in the Lower-Left quadrant). Exemplary of a zone-

intrinsic value ::: One of three main types of value that holons possess, along with extrinsic and Ground value. Refers to the wholeness of a holon. The greater the depth of a holon, the greater its intrinsic value and its significance. A deer, for example, due to a richer interior, has more intrinsic value than an atom and is therefore more significant than an atom. But the atom has a greater extrinsic value than the deer and is thus more fundamental. See extrinsic value and Ground value.

nexus-agency ::: The regime or pattern that governs the intersections and communications between members of a social holon. Applicable to holons in the Lower-Left and Lower-Right quadrants. Also known as “regnant nexus.”

nexus-communion ::: Any nexus-agency in communion with other nexus-agencies. The communion aspect of a social holon’s agency-in-communion.

phenomenology ::: The study of consciousness as it immediately appears. A first-person approach to firstperson singular realities. Describing the inside view of the interior of an individual as it is (i.e., the inside view of a holon in the Upper-Left quadrant). Exemplary of a zone-

quadrants ::: As in the four quadrants, which represent four basic dimensions of all individual holons: the interior and exterior of the individual and collective. These are designated as the Upper Left (interior-individual), Upper Right (exterior-individual), Lower Left (interiorcollective), and Lower Right (exterior-collective). The quadrants correspond with “I,” “We,” “It,” and “Its,” which are often summarized as the Big Three: “I,” “We,” and “It/s.” The Big Three are correlated with, although not identical to, the value spheres of Art, Morals, and Science, and with Plato’s value judgments of the Good, the True, and the Beautiful. The 8 zones refer to the inside and outside of the four quadrants.

second-person perspective ::: In human conversation, the perspective of the person being spoken to: “you” or “thou.” More generally, a second person is any holon to whom agency is directed. Second person is also intimately related to first-person plural, since “you” and “I” must share a “We” in order to understand each other.

social autopoiesis ::: The study of how networks of objective things, organisms, and processes self-organize and self-reproduce. A first-person approach to third-person plural realities. The inside view of the exterior of a collective (i.e., the inside view of a holon in the Lower-Right quadrant). Exemplary of a zone-

span ::: The number of holons on any given level. While “span” refers to the horizontal dimension of a holon, “depth” refers to its vertical dimension (i.e., the number of levels within a holon). See depth.

structuralism ::: Traditionally refers to the study of the structures of the mind that underlie human behavior. In Integral Theory, structuralism typically refers to the objective study of interior realities over time in search of regularities and patterns. It is most often used as a third-person approach to first-person singular realities. The outside view of the interior of an individual (i.e., the outside view of a holon in the Upper-Left quadrant). Exemplary of a zone-

systems theory ::: The objective study of networks of organisms, things, and processes. A third-person approach to third-person plural realities. The outside view of the exterior of the collective (i.e., the outside view of a holon in the Lower-Right quadrant). Exemplary of a zone-

tetra-mesh ::: The act whereby a holon meshes or fits with the selection pressures (i.e., the validity claims) of all four quadrants. In order to tetra-mesh, each holon must, to some degree, be able to register its own exterior accurately enough (truth), its own interior accurately enough (truthfulness), understand its cultural milieu (mutual understanding), and fit within its social system (functional fit). Also referred to as tetra-enactment or tetraevolution, meaning that all four selection pressures must be dealt with adequately in order for a holon to evolve.

third-person perspective ::: In human conversation, the perspective of the person being spoken about: “he,” “she,” “it,” singular, or “they,” “them,” “its,” plural. More generally, a third person is any holon referred to or indicated.

twenty tenets ::: Twenty of the most fundamental patterns of evolution across all domains. Applicable only to individual and social holons, not artifacts or heaps.

worldspace ::: The AQAL configuration at any given moment for a group of holons. Often used to emphasize the importance of intersubjectivity in bringing forth domains of distinctions. A clearing or opening tetra-enacted by the agency of a holon, where holons of similar depth can manifest to each other: agency-in-communion.

zone



QUOTES [1 / 1 - 9 / 9]


KEYS (10k)

   1 Ken Wilber

NEW FULL DB (2.4M)

   5 Ken Wilber
   2 Arthur Koestler

1:The Twenty Tenets of Holons
1. Reality as a whole is not composed of things, or processes, but of holons.
2. Holons display four fundamental capacities:
a. self-preservation,
b. self-adaptation,
c. self-transcendence.
d. self-dissolution.
3. Holons emerge.
4. Holons emerge holarchically.
5. Each emergent holon transcends but includes its predecessor.
6. The lower sets the possibilities of the higer; the higher sets the probabilities of the lower.
7. "The number of levels which a hierarchy comprises determines whether it is 'shallow' or 'deep'; and the number of holons on any given level we shall call its 'span'" (A. Koestler).
8. Each successive level of evolution produces greater depth and less span.
9. Destroy any type of holon, and you will destroy all of the holons above it and none of the holons below it.
10. Holarchies coevolve.
11. The micro is in relational exchange with the macro at all levels of its depth.
12. Evolution has directionality:
a. Increasing complexity.
b. Increasing differentiation/integration.
c. Increasing organisation/structuration.
d. Increasing relative autonomy.
e. Increasing telos.
   ~ Ken Wilber, Sex Ecology Spirituality, 1995, p. 35-78.,

*** NEWFULLDB 2.4M ***

1:the self-assertive tendency is the dynamic expression of the holon's wholeness, the integrative tendency, the dynamic expression of its partness. ~ Arthur Koestler,
2:On successively higher levels of the hierarchy we find more complex, flexible and less predictable patterns of activity, while on successively lower levels we find more and more mechanised, stereotyped and predictable patterns. In the language of the physicist, a holon on a higher level of the hierarchy has more degrees of freedom than a holon on a lower level. ~ Arthur Koestler,
3:No man is an island- he is a holon. A Janus-faced entity who, looking inward, sees himself as a self-contained unique whole, looking outward as a dependent part. His self-assertive tendency is the dynamic manifestation of his unique wholeness, his autonomy and independence as a holon. Its equally universal antagonist, the integrative tendency, expresses his dependence on the larger whole to which he belongs: his 'part-ness.'. ~ Arthur Koestler,
4:Each morphogenetic field or organ primordium displays the holistic character of an automous unit, a self-regulating holon. If half of the field's tissue is cut away, the remainder will form not half an organ but a complete organ. If, at a certain stage of its development, the eye-cup is split into several isolated parts, each fragment will form a smaller, but normal, eye; and even the artificially scrambled and filtered cells of a tissue will, as we have seen (page 69), re-form again. ~ Arthur Koestler,
5:I have repeatedly stressed that the selfish impulses of man constitute a much less historic danger than his integrative tendencies. To put it in the simplest way: the individual who indulges in an excess of aggressive self-assertiveness incurs the penalties of society-he outlaws himself, he contracts out of the hierarchy. The true believer, on the other hand, becomes more closely knit into it; he enters the womb of his church, or party, or whatever the social holon to which he surrenders his identity. ~ Arthur Koestler,
6:on iz February 1948 a British patrol disarmed a Haganah roadblock
and arrested its members on Jerusalem's Shmuel Hanavi Street. The four men were later "released" unarmed into the hands of an Arab mob, which lynched them and mutilated their bodies.'9 A similar incident occurred a fortnight later, on 28 February, when British troops disarmed Haganah men at a position in the Hayotzek Factory near Holon. Eight men were "butchered.""' (The next day, LHI terrorists blew up a British troop train near Rehovot, killing twenty-eight British troops and wounding dozens more.) ~ Benny Morris,
7:It was not individual aggression which got out of hand, but devotion to the narrow social group with which the individual identified himself to the hostile exclusion of all other groups. It is the process we have discussed before: the integrative tendency, manifested in primitive forms of identification, serving as a vehicle for the aggressive self-assertiveness of the social holon.

To put it in a different way: to man, intra-specific differences have become more vital than intra-specific affinities; and the inhibitions which in other animals prevent intra-specific killing, work only within the group. In the rat it is the smell which decides who is friend or foe. In man, there is a terrifyingly wide range of criteria, from territorial possession through ethnic, cultural, religious, ideological differences, which decide who stinks and who does not. ~ Arthur Koestler,
8:No man is an island-he is a holon. A Janus-faced entity who, looking inward, sees himself as a self-contained unique whole, looking outward as a dependent part. His self-assertive tendency is the dynamic manifestation of his unique wholeness, his autonomy and independence as a holon. Its equally universal antagonist, the integrative tendency, expresses his dependence on the larger whole to which he belongs: his 'part-ness'. The polarity of these two tendencies, or potentials, is one of the leitmotivs of the present theory. Empirically, it can be traced in all phenomena of life; theoretically, it is derived from the part-whole dichotomy inherent in the concept of the multi-layered hierarchy; its philosophical implications will be discussed in later chapters. For the time being let me repeat that the self-assertive tendency is the dynamic expression of the holon's wholeness, the integrative tendency, the dynamic expression of its partness. ~ Arthur Koestler,
9:The Twenty Tenets of Holons
1. Reality as a whole is not composed of things, or processes, but of holons.
2. Holons display four fundamental capacities:
a. self-preservation,
b. self-adaptation,
c. self-transcendence.
d. self-dissolution.
3. Holons emerge.
4. Holons emerge holarchically.
5. Each emergent holon transcends but includes its predecessor.
6. The lower sets the possibilities of the higer; the higher sets the probabilities of the lower.
7. "The number of levels which a hierarchy comprises determines whether it is 'shallow' or 'deep'; and the number of holons on any given level we shall call its 'span'" (A. Koestler).
8. Each successive level of evolution produces greater depth and less span.
9. Destroy any type of holon, and you will destroy all of the holons above it and none of the holons below it.
10. Holarchies coevolve.
11. The micro is in relational exchange with the macro at all levels of its depth.
12. Evolution has directionality:
a. Increasing complexity.
b. Increasing differentiation/integration.
c. Increasing organisation/structuration.
d. Increasing relative autonomy.
e. Increasing telos.
   ~ Ken Wilber, Sex Ecology Spirituality, 1995, p. 35-78.,

IN CHAPTERS [5/5]



   1 Christianity


   3 Ken Wilber


   3 Sex Ecology Spirituality


1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  In just the same way, ecological and relational awareness, which started to emerge with formal operational, comes to a major fruition with vision-logic and the centauric worldview. For, in beginning to differentiate from rationality (look at it, operate upon it), vision-logic can, for the first time, integrate reason with its predecessors, including life and matter, all as junior holons in its own compound individuality.
  In other words, and I intend to emphasize this heavily, centauric vision-logic can integrate physiosphere, biosphere, and noosphere in its own compound individuality (and this is, as I suggested in chapter 5, the next major stage of leading-edge global transformation, even though most of the "work yet to be done" is still getting the globe up to decentered universal-rational pluralism in the first place).
  --
  This integrative stage comes to fruition at Broughton's last major level (late centauric), where "mind and body are both experiences of an integrated self," which is the phrase I have most often used to define the centauric or bodymind-integrated self. Precisely because awareness has differentiated from (or disidentified from, or transcended) an exclusive identification with body, persona, ego, and mind, it can now integrate them in a unified fashion, in a new and higher holon with each of them as junior partners. Physiosphere, biosphere, noosphere-exclusively identified with none of them, therefore capable of integrating all of them.
  But everything is not sweetness and light with the centaur. As always, new and higher capacities bring with them the potential for new and higher pathologies. As vision-logic adds up all the possibilities given to the mind's eye, it eventually reaches a dismal conclusion: personal life is a brief spark in the cosmic void. No matter how wonderful it all might be now, we are still going to die: dread, as Heidegger said, is the au thentic response of the existential (centauric) being, a dread that calls us back from self-forgetting to self-presence, a dread that seizes not this or that part of me (body or persona or ego or mind), but rather the totality of my being-in-the-world. When I au thentically see my life, I see its ending, I see its death; and I see that my "other selves," my ego, my personas, were all sustained by inau thenticity, by an avoidance of the awareness of lonely death.
  --
  Recall that the Right-Hand path is open to empirical verification, which means that the Right-Hand dimension of holons, their form or exteriors, can indeed be "seen" with the senses or their extensions. But the Left-Hand dimension-the interior side-cannot be seen empirically "out there," although it can be internally experienced (and although it has empirical correlates: my interior thoughts register on an EEG but cannot be determined or interpreted or known from that evidence). Everything on the Left Hand, from sensations to impulses to images and concepts and so on, is an interior experience known to me directly by acquaintance (which can indeed be "objectively described," but only through an intersubjective community at the same depth, where it relies on interpretation from the same depth). Direct spiritual experience is simply the higher reaches of the Upper-Left quadrant, and those experiences are as real as any other direct experiences, and they can be as easily shared (or distorted) as any other experiential knowledge.11 (The only way to deny the validity of direct interior experiential knowledge-whether it be mathematical knowledge, introspective knowledge, or spiritual knowledge-is to take the behaviorist stance and identify interior experience with exterior behavior. Should somebody mention that this is the cynical twist or pathological agency of Broughton's level four?)
  There is, of course, one proviso: the experimenter must, in his or her own case, have developed the requisite cognitive tools. If, for example, we want to investigate concrete operational thought, a community of those who have only developed to the preoperational level will not do. If you take a preop child, and in front of the child pour the water from a short fat glass into a tall thin glass, the child will tell you that the tall glass has more water. If you say, no, there is the same amount of water in both glasses, because you just saw me pour the same water from one glass to the other, the child will have no idea what you're talking about. "No, the tall glass has more water." No matter how many times you pour the water back and forth between the two glasses, the child will deny they have the same amount of water. (Interestingly, if you videotape the child at this stage, and then wait a few years until the child has developed conop-at which point it will seem utterly obvious to him that the glasses have the same amount of water-and then show the child the earlier videotape, he will deny that it's him. He thinks you've doctored the videotape; he cannot imagine anybody being that stupid.) The preop child is immersed in a world that includes conop realities, is drenched in those realities, and yet cannot "see" them: they are all "otherworldly."
  --
  Saussure's point-and this is what actually ignited the whole movement of structuralism-is that the sign cannot be understood as an isolated entity, because in and by itself the sign is meaningless (which is why different words can represent the same thing in different languages, and why "meaning" is never a simple matter of a word pointing to a thing, because how could different words represent the same thing?). Rather, signs must be understood as part of a holarchy of differences integrated into meaningful structures. Both the signifiers and the signifieds exist as holons, or whole/parts in a chain of whole/parts, and, as Saussure made clear, it is their relational standing that confers meaning on each (language is a meaningful system of meaningless elements: as always, the regime or structure of the super holon confers meaning on the sub holons, meaning which the sub holons do not and cannot possess on their own).
  In other words, the signifiers and the signifieds exist as a structure of contexts within contexts within contexts, and meaning itself is context-bound. Meaning is found not in the word but in the context: the bark of a dog is not the same as the bark of a tree, and the difference is not in the word, because the word bark is the same in both phrases-it is the relational context that determines its meaning: the entire structure of language is involved in the meaning of each and every term-this was Saussure's great insight.
  --
  But both the hermeneutical Left-Hand path and the structuralist Right-Hand path agreed that signs can only be understood contextually (whether in the context of shared cultural practices that provide the foreknowledge or background or context for common interpretation, or in the context of shared nonindividual linguistic structures. I argued in chapter 4 that both of these approaches are equally important-they represent the interior and the exterior of the linguistic holon-and indeed even Foucault came to this understanding).12
  All of which relates to mysticism in this way: the word dog has a shared meaning to you and to me because that sign exists in a shared linguistic structure and a shared cultural background of social and interpretive practices. But what if you had never seen a real dog? What then?
  --
  In other words, the deep structures of worldspaces (archaic, magic, mythic, rational, and transpersonal) show cross-cultural and largely invariant features at a deep level of abstraction, whereas the surface structures (the actual subjects and objects in the various worldspaces) are naturally and appropriately quite different from culture to culture. Just as the human mind universally grows images and symbols and concepts (even though the actual contents of those structures vary considerably), so the human spirit universally grows intuitions of the Divine, and those developmental signifieds unfold in an evolutionary and reconstructible fashion, just like any other holon in the Kosmos (and their referents are just as real as any other similarly disclosed data).
  In the past few decades there has been a concerted effort on the part of many researchers (such as Stanislav Grof, Roger Walsh, Frances Vaughan, Daniel Brown, Jack Engler, Daniel Goleman, Charles Tart, Donald Rothberg, Michael Zimmerman, Seymour Boorstein, Mark Epstein, David Lukoff, Michael Washburn, Joel Funk, John Nelson, John Chirban, Robert Forman, Francis Lu, Michael Murphy, Mark Waldman, James Fadiman, myself, and others)21 to rationally reconstruct the higher stages of transpersonal or contemplative development-stages that continue naturally or normally beyond the ego and centaur if arrest or fixation does not occur.
  --
  Each of these stages follows the same patterns and shows the same developmental characteristics as all the other stages of consciousness evolution: each is a holon following the twenty tenets (a new differentiation/integration, a new emergence with a new depth, a new interiority, etc.); each possesses a new and higher sense of self existing in a new and wider world of others, with new drives, new cognitions, new moral stances, and so forth; each possesses a deep structure (basic defining pattern) that is culturally invariant but with surface structures (manifestations) that are culturally conditioned and molded; and each has a new and higher form of possible pathology (with the exception of the unmanifest "end" point, although even that is not without certain possible complications in its manifestation).
  I have elsewhere given preliminary descriptions of the deep structures (and pathologies) of each of these four major stages.22 Instead of repeating myself, I have for this presentation simply chosen four individuals who are especially representative of these stages, and will let them speak for us. They are (respectively) Ralph Waldo Emerson, Saint Teresa of Avila, Meister Eckhart, and Sri Ramana Maharshi. Each also represents the type of mysticism typical at each stage: nature mysticism, deity mysticism, formless mysticism, and nondual mysticism (each of which we will discuss).

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Every senior dimension acts as a transformative omega point for its junior dimension, exerting a palpable pull of the deeper and wider on the shallower and narrower. A holon's regime is the transformative omega-point for its own growth and development, facilitated perhaps by morphic resonance from the sum total of similar forms acting as omega. In self-transcendence, however, the emergent and senior level exerts omega pull on junior dimensions, something that neither they themselves, nor their morphically resonating partners, could do alone.61 And short of reaching its immediately senior omega, that lesser dimension suffers the slings and arrows of an outrageous fortune of partialness, division, alienation. Each deeper and wider context condemns the lesser to suffering (or rather, the narrower suffers from the boundaries of its own lacerating limitations). And evolution, in the broadest sense, is a sensitive flight from the pain of partiality.
  Each deeper and wider context in the Kosmos thus exerts an omega pull on the shallower and narrower contexts, and when that particular wider depth is reached, that particular omega pull subsides, with the new depth finding that it now exists in a yet-wider and yet-deeper context of its own, which now exerts an unrelenting omega force to once again transcend, to once again embrace more of the Kosmos with care and consciousness.
  In short, no holon rests happy short of finding its own immediately deeper context, its own omega point, which means that each holon rushes to the End of its own History.
  In the West, since the time of the Enlightenment, the great omega point or End of History has generally been pictured as some form of rationality (either formop, as in the classical Enlightenment, or vision-logic, as with

2.14 - The Unpacking of God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Addition 2: Every holon issues an IOU to the Kosmos.
  A general theme running throughout the Idealist writers-and indeed, a theme found in virtually all of the mystically or contemplatively oriented philosopher-sages the world over-is that finite things, finite holons, are somehow profoundly lacking, or even profoundly contradictory, in and of themselves. "All finite things are contradictory," as Hegel put it. Nagarjuna would maintain the same for all finite phenomena (both thought and things are self-contradictory). From Eckhart to Bradley, from Shankara to Ramana, from Abinavagupta to
  Gaudapada-the general notion is that, as Hegel put it, "All things in themselves are contradictory."
  These types of statements have often stirred much controversy in philosophical circles, and many philosophers are either annoyed or puzzled by what they mean (or even can mean). But the reason these types of statements ("All holons are self-contradictory") come from mystically oriented philosopher-sages is that they have glimpsed the eternal, tasted infinity, and thus all finite things by comparison are pale, incomplete, uncertain, shifting, shadowy.
  And thus to be merely finite is not only a constriction, it is ultimately self-defeating: to be merely finite is to deny infinity, and this is self-contradictory in the deepest sense because it denies one's deepest reality.
  --
  But admittedly, the philosopher-sages' explanations of why all holons are "self-contradictory" are not very clear, and have caused a great deal of confusion. I think the situation can be explained more easily and a bit more clearly.
  The point, as I would put it, is that every holon is a whole/part. There are no wholes and no parts anywhere in the manifest universe; there are only whole/parts. If actual wholes or actual parts really existed somewhere, then they could rest; they would simply be what they were; there would be no massive instability, no internal "selfcontradiction."
  But every holon is simultaneously a whole/part. It has a dual tension inherent in its very constitution. As a wholeness, it must achieve a degree of coherence and consistency in order to endure at all as the same entity across time (this is its regime, code, agency, relative autonomy, and so on). But as a partness, as a part of some other holon, it must embrace its partialness, embrace its incompleteness, or else it will simply not fit in, will not be a part but will always drift off into its own isolated wholeness. In order to be complete, or to complete itself, it must join with forces larger than itself. As a whole/part, there is thus a constant tension between coherency or consistency, on the one hand, and completeness, on the other.
  And the more of the one, the less of the other-neither "force" can win without destroying the holon, and so the holon remains in constant instability. The more consistent (self-contained), then the less complete (the less in communion).
  And thus the second Addition: All holons issue an IOU to the Kosmos, where IOU means "Incomplete Or Uncertain," and which specifically means, the more complete or encompassing a holon, the less consistent or certain, and vice versa. To say a holon can be complete or consistent, but not both, is also to say that every holon is therefore incomplete or inconsistent (uncertain), and thus: every holon issues an IOU to the Kosmos.
  Put more simply, since every holon is incomplete or inconsistent, every holon issues a promissory note to the universe, which says, in effect: I can't pay you now, I can't achieve certainty and stability and completeness and consistency today, but I will gladly pay you tomorrow. And no holon ever delivers, or can deliver, on that promise.
  This IOU principle has, of course, started to become very obvious (and very famous) in certain branches of knowledge, particularly mathematics, physics, and sociology (to name a few). In mathematics, it shows up as Tarski's
  Theorem and Godel's Incompleteness Theorem, both of which are taken to mean that in any sufficiently developed mathematical system (mathematical holon), the holon can be either complete or consistent, but not both. That is, if the mathematical system is made to be consistent (or self-certain), there remain fundamental truths that cannot be derived from the system itself (it is incomplete); but if the system is made to include these truths and thus attempts to become complete, then it inevitably (and inherently) contradicts itself at crucial points-it becomes inconsistent.
  Perhaps a simple example from sociology will illustrate what is involved. The United States and Japan are often taken as examples of two very different types of social organizations. Japan is an extremely coherent or very tightly woven society (it is consistent); but it achieves this consistency only by excluding foreign races (Japan's xenophobia being rather notorious). In other words, it is very consistent but very incomplete (very partial or very exclusionary).
  --
  Thus the IOU: it says, I cannot pay you now, but I will gladly pay you tomorrow. It will even gladly pay with lots of interest, because the point is: it can never actually pay. The debt is never settled. Mathematics, like all holons, lurches forward forever in an attempt to get over its inherent limitations, its "self-contradictions." (Recall Hegel: "Only insofar as something has contradiction in itself does it move, have impulse, or activity.")
  The point: all holons issue an IOU to the Kosmos, and the debt is never redeemed.
  IOUs, then, represent the tension or instability (incomplete or inconsistent) inherent in all manifest holons by virtue of the fact that they are all whole/parts. Another way to say exactly the same thing is to say that all holons are agency-in-communion (wholes that are parts of other wholes). As agency (as wholeness), a holon must seek consistency in order to endure. But as communion (as partness), it must seek union with other holons in order to be more complete. And the more of one, the less of the other (on the same level; a supersession embraces both, but then the new level faces its own IOU).
  In other words, the more agency, the less communion, and vice versa (another version of the IOU), and neither side can finally win without destroying the other. They are mutual antagonists that depend on each other for existence (which, we might say, makes samsara an unpleasant place to be caught).
  --
   "drives" of all holons (on a given level), show up in various fields as, respectively: time and space, coherence and correspondence, rights and responsibilities, metaphor and metonym, intrinsic value and extrinsic value, determined and probabilistic, necessity and chance, consistency and completeness, consciousness and communication-the list is virtually endless. But the central point is that these typical dualisms (such as coherence versus correspondence in epistemology) are dual partners forever fated to battle it out with each other . . . and never, never win.
  The final example I will mention of an IOU principle that has become quite famous is the Heisenberg Uncertainty
  --
  As holarchic vision-logic, it saw neither isolated wholes nor abandoned parts: each stage of development was a whole/part that preserved and negated its predecessors. Idealism pointed out, in effect, that since every holon is simultaneously both a sub holon and a super holon, then all agency is always agency-in-communion (the insight utterly lacking in the Enlightenment's "proud culture of reflection," that "monster of arrested development"). Thus no dualism has a final place to rest; no whole, and no part, can ever repose triumphant; Spirit speaks throughout the evolutionary process, as the process itself-self-unfolding, self-enfolding, self-realizing: "nothing is lost, all is preserved."
  As vision-logic, the integration of the Big Three could be seriously contemplated and in many ways completed: nature is not just a collection of phenomenal interlocking processes or "its," but of potential I's; and I's exist only in an intersubjective space of we. Accordingly, science, morality, and art are all integral expressions and moments of Spirit; none can claim isolated authority; each is to be honored in its respective task. And I can integrate them because I am vehicle of Spirit, and not any particular manifestation.
  --
  Ego had fought so long: to merely become "one with nature" would be to lose that autonomy and be governed by natural laws such as fox eats chicken-and there goes moral compassion. On the other hand, there was an intense desire for wholeness and completion, a desire to be part of something bigger than my ego, a desire to fit into the great Eco. How to unite the Ego and the Eco? the self and nature? It certainly appears that the more of the one, the less of the other-the IOU principle haunting all manifest holons!
  The great Idealist realization was that both the Ego and the Eco are manifestations of Spirit, and Spirit redeems all IOUs. On the one hand, the Spirit (or highest Self or pure Ego or I-I) of the Kosmos is perfectly autonomous, because it is the pure Self (which is self-positing and self-defining and thus completely free or autonomous); and, on the other, it is perfect wholeness at the same time, because there is nothing outside of it: both Mind and Nature are expressions of its own Being and Becoming. And thus, to the extent that I rise to a intuition and identity with Spirit, then both the free will of Mind and the union with Nature are given to me simultaneously. I-I am everything that is arising, and thus I am autonomous and whole, free and determined, ascended and descended, one and many, wisdom and compassion, eros and agape.
  --
  ENVIRONMENTAL ETHICS: holonIC ECOLOGY
  In my opinion, one of the first steps toward an integral postmodernity is the development and establishment of a genuine environmental ethics, or a moral and ethical stance to nonhuman holons.
  Nowhere are the difficulties of the Eco camp more obvious than in its attempts to develop an environmental ethics. With some notable exceptions (such as Birch and Cobb's wonderful The Liberation of Life, Michael Zimmerman's work, and a handful of others),11 most approaches center predominantly on the principle of "bioequality," a reworking of the tenets of the Descending path of Plenitude (divorced and dissociated from any true Ascent).
  The point, it is argued, is that all holons, or certainly all life forms, have equal value and equal worth (another qualitative distinction that denies all qualitative distinctions). This environmental ethics-noble enough in itself, and often driven by a profound intuition of the World Soul, the Eco-Noetic Self-is nonetheless crippled by operating within the flatl and paradigm.
  In volume 2, I will examine each of the major ecophilosophies in great detail, and then present an alternative- holonic ecology-which may be very briefly summarized as follows:
  1.'All things and events, of whatever nature, are perfect manifestations of Spirit. No holon, whether conventionally considered high or low, sacred or profane, simple or complex, primitive or advanced, is closer or farther from Ground, and thus all holons have equal ultimate value or equal Ground-value. All Forms are equally pure Emptiness, primordial Purity.
  2.'But in addition to Ground-value, all holons, we have seen, are also both particular wholes and particular parts.
  As a wholeness, any holon has "whole-value." It has a value in itself, and not merely for something else. It is an end in and for itself, and not merely a means for something other. It has autonomous value, and not merely instrumental value. This is usually referred to as "intrinsic value," which I accept; I will also call in-itself value "autonomous value" or "wholeness value." All holons, as wholes, have intrinsic value.
  From which it follows, the greater the wholeness, the greater the intrinsic value. Wholeness-value, in other words, is the same as depth-value. The greater the depth, the greater the value (and the greater the potential depth, the greater the potential value).
  --
  Likewise, as a wholeness (as agency), all holons have rights which express the conditions that are necessary for that holon to remain whole. The greater the wholeness, the more rights necessary to maintain it (i.e., the more significant the wholeness, the greater the network of rights required to sustain the significance. An ape has more rights than an ant). These rights are not something added to the holon; these rights are a simple statement of the conditions (objective, interobjective, subjective, and intersubjective) that are necessary to sustain the wholeness of the particular holon. If those rights are not met, the wholeness dissolves or disintegrates.
  3.'All holons are also parts, and as a part, all holons have instrumental value (also called extrinsic value). That is, all holons have value for others. All holons have part-value, or partness-value (as part of a larger whole, and that whole and its members depend upon each part: each part is thus instrumental to the existence of the whole, each part has extrinsic value, value not just in and for itself but for others). And the more partness-value a holon has-that is, the greater the number of wholes of which that holon is a part-the more fundamental that holon is for the Kosmos, because the more of the Kosmos there is that contains that part as a necessary constituent. An atom is more fundamental than an ape. (From which it follows, as we put it earlier, the more fundamental, the less significant, and vice versa.)
  Likewise, as a part (in communion), each holon exists in a network of care and responsibility. Like rights, responsibilities are not something added to holons. Networks of responsibility simply define the conditions necessary to support the whole of which the part is indeed a part. Further, the greater the depth of a holon, then the more networks of communion it is involved in, and thus the greater its responsibilities in communion (correlative with its greater rights of agency).12
  Thus, each and every holon in the Kosmos has equal Ground-value as a pure manifestation of Spirit or Emptiness.
  Further, as a particular wholeness, each holon possesses intrinsic value, depth value, which is valuable precisely because it internally embraces aspects of the Kosmos as part of its own being (and the more aspects it embraces, then the greater its depth and the greater its intrinsic value, the greater its significance). And finally, as a part, each holon possesses extrinsic or instrumental value, because other holons external to it nonetheless depend upon it in various ways for their own existence and survival (and the more networks and wholes of which the holon is a part, then the greater its extrinsic value, the greater its fundamentalness: its existence is instrumental to the existence of so many other holons).13
  My point in mentioning this example now is simply that this type of multidimensional environmental ethics is subverted by the flatl and holism so prevalent in the Gaia-centric approaches. The fact that all holons have equal Ground-value is often confused with the notion that they must therefore all have equal intrinsic value ("bioequality"), and this paralyzes any sort of pragmatic action at all.
  It is much better to kill a carrot than a cow, even though they are both perfect manifestations of Spirit. They both have equal Ground-value, but one has more intrinsic value because one has more depth (and therefore more consciousness). And the Eco camp's general attempt to "save the biosphere" by privileging it and leveling any distinctions in it (bioequality) paralyzes any actual pragmatic steps that might be taken to reform our anthropocentric stance.
  --
  As I said, I believe in many cases the original intuition is true and good, namely, all holons have equal Groundvalue (I believe that is the primary intuition behind the noble attempts to deanthropocentrize ethics). But in unpacking this noble intuition merely in terms of a flatl and holism (the Right-Hand path, which always embodies a qualitative distinction that denies all qualitative distinctions: in this case, "bioequality"), we end up instrumentalizing everything: precisely the fundamental Enlightenment paradigm most responsible for despoiling
  Gaia is still claiming, in its new guise, to save that which it is inexorably destroying.15

Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Arthur C Clarke, #Fiction
  Simultaneously infinite and historical, i.e., holonomic
  Time is constructed
  --
  Furthermore, this holonomic perception does not appear to be merely subjective. It seems
  to become actual in the real world, operating like the Heisenberg principle in terms of the
  --
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 190
  92
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, pp. 177-178
  93
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, pp. 178-179
  94
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, pp. 184-185
  95
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 186
  96
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 212
  97
  --
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 203
  128
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 204
  129
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 205-206
  130
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p 206
  131
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 211
  132
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 216
  133
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 217
  134
  Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 217
  135
  --
  Wade, Jenny (1996). Changes of mind: A holonomic theory of the evolution of consciousness.
  Albany, NY: State University of New York Press.

The Book of Joshua, #The Bible, #Anonymous, #Various
  48 And in the mountains, Shamir, and Jattir, and Socoh, 49 And Dannah, and Kirjath-sannah, which is Debir, 50 And Anab, and Eshtemoh, and Anim, 51 And Goshen, and holon, and Giloh; eleven cities with their villages: 52 Arab, and Dumah, and Eshean, 53 And Janum, and Beth-tappuah, and Aphekah, 54 And Humtah, and Kirjath-arba, which is Hebron, and Zior; nine cities with their villages: 55 Maon, Carmel, and Ziph, and Juttah, 56 And Jezreel, and Jokdeam, and Zanoah, 57 Cain, Gibeah, and Timnah; ten cities with their villages: 58 Halhul, Beth-zur, and Gedor, 59 And Maarath, and Beth-anoth, and Eltekon; six cities with their villages: 60 Kirjath-baal, which is Kirjath-jearim, and Rabbah; two cities with their villages:
  61 In the wilderness, Beth-arabah, Middin, and Secacah, 62 And Nibshan, and the city of Salt, and En-gedi; six cities with their villages. 63 As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.
  --
  13 Thus they gave to the children of Aaron the priest Hebron with her suburbs, to be a city of refuge for the slayer; and Libnah with her suburbs, 14 And Jattir with her suburbs, and Eshtemoa with her suburbs, 15 And holon with her suburbs, and Debir with her suburbs, 16 And Ain with her suburbs, and Juttah with her suburbs, and Beth-shemesh with her suburbs; nine cities out of those two tribes. 17 And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs, 18 Anathoth with her suburbs, and Almon with her suburbs; four cities. 19 All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs.
  Cities of the Other Kohathites

WORDNET












--- Grep of noun holon
holonym
holonymy



IN WEBGEN [10000/132]

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Integral World - Through AQAL Eyes: Part 1: A Critique of The Wilber-Kofman Model of Holonic Categories, by Mark Edwards
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Agudat Sport Holon F.C.
Albine de Montholon
Bangla Bhasha Procholon Ain, 1987
Cacholong
Catherine Obianuju Acholonu
Charles-Franois-Frdric, marquis de Montholon-Smonville
Charles Tristan, marquis de Montholon
Cholon
Cymatura holonigra
D. D. Acholonu
Ditholong
Emmanuel Acholonu
Fluorometholone
Hapoel Holon B.C.
Hapoel Holon F.C.
Hapoel Tzafririm Holon F.C.
HibitoCholon languages
Holon
Holon (disambiguation)
Holonematidae
Holon (Equinox album)
Holonga (Tongatapu)
Holon Institute of Technology
Holonomic
Holonomic basis
Holonomic brain theory
Holonomic constraints
Holonomic function
Holonomy
Holon (philosophy)
Holon (physics)
Holonia
Knipholone
Maccabi Holon F.C. (women)
Meronymy and holonymy
Nick Holonyak
Nonholonomic system
Oxymetholone
Pats Acholonu
Pierre Bertholon de Saint-Lazare
Sticholonche
Yevhen Kholoniuk



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