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    TADEASplanetarita - 'making life planetary'
    resersovaci klubik k tematum planetarity

    planetarita jako jednotici pohled na soucasne deni na Zemi a roli lidi v nem.

    temata:

    - architektura planetarniho usporadani: klima, ekosystemy, logistika
    - sociopoliticke regiony planety a jejich cesta k planetarite
    - planetarita a architektura digitalni / vypocetni infrastruktury: ukladani dat, zpracovani vypoctu a identity
    - process civilizace v kontextu planetarity
    - kosmicky vyzkum, gradace civilizace v hypercivilizaci - 'making life multiplanetary'
    - management ekosystemu v kontextu planetarity - making life 'planetary' [for the first time]
    - terapie v kontextu planetarity: individualni terapie, facilitace spolecenskych procesu, biogeoterapie
    - exoplanetarita / interplanetarita - tema jinych civilizaci na jinych planetach [ne jako spekulativni blaboleni a amaterska ufologie] ale jako principialni tema

    a tak dale.
    rozbalit záhlaví
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    TADEAS: aneb planetarni kontext psychedelicke kultury
    TADEAS
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    1 odpověď+4
    TADEAS: ad psychedelicka varianta biogeoterapie jakozto soucasti regenerativni kultury

    tady jsem nasel jedno dobry vyjadreni toho, co mam na mysli


    A Collective Call for Accountability in Plant Medicine Experiences | Chacruna
    https://chacruna.net/collective-accountability-plant-medicine/

    one of the issues repeatedly raised in the network relates to spiritual bypassing in psychedelic communities in the West. The Indigenous healers, pajés, and leaders that are part of the network have frequently raised concerns about how plant medicine practices have been largely used in the West for individuals to access personal power or for self-actualization, rather than to mobilize political and existential responsibility towards the planet and accountability and reciprocity towards Indigenous peoples who have been the guardians of these medicines. These conversations call for a recognition of our complicity in racial and colonial violence, for non-extractive relations with Indigenous communities, and for entheogenic education and practices that can move us from the expansion of individualistic entitlements towards visceral responsibility towards the metabolism of the planet that we are a part of. This kind of visceral responsibility is not an intellectual choice or a matter of convenience; it works at affective and relational layers and precedes formal cognition or the allocation of will. In other words, we cannot proclaim, think or will our way towards it, but we can remove (with and/or without the help of plant medicines) some of the affective barriers that we have built against it.

    Indigenous practices that work towards this form of responsibility can be described as a non-Western form of psychoanalysis that can declutter our unconscious and enable the bio-intelligence of the Earth to rewire our neurobiology and recalibrate our vital compass towards maturity, sobriety, humility, and accountability. This type of neuro-decolonization feels very different from what is often sought in experiences of nondual consciousness, where feelings of elation and transcending worldly concerns are sought as a personal goal.

    For responsibility to be effectively mobilized through plant medicine experiences, participants need to be prepared to disarm affective landmines, to decenter and dethrone ego-logical desires (especially the search for unequivocal meanings), to interrupt colonial investments and entitlements (e.g., in universality, neutrality, self-transparency, exceptionalism), and to build capacity to hold space for difficult and painful things without wanting to be rescued or feeling immobilized. This is very difficult to achieve, not just because of the multiple defenses of the ego, but also because many Westernized plant medicine practices are actively geared towards affirming most of these desires and investments, especially the desires for interpretative certainty (universal and fixed meanings) and individual exceptionalism (finding or affirming one’s true, divine self and purpose).
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    interplanetarita, antropocentricka moc

    2008 Sovereignty and the UFO
    https://journals.sagepub.com/doi/abs/10.1177/0090591708317902

    Modern sovereignty is anthropocentric, constituted and organized by reference to human beings alone. Although a metaphysical assumption, anthropocentrism is of immense practical import, enabling modern states to command loyalty and resources from their subjects in pursuit of political projects. It has limits, however, which are brought clearly into view by the authoritative taboo on taking UFOs seriously. UFOs have never been systematically investigated by science or the state, because it is assumed to be known that none are extraterrestrial. Yet in fact this is not known, which makes the UFO taboo puzzling given the ET possibility. Drawing on the work of Giorgio Agamben, Michel Foucault, and Jacques Derrida, the puzzle is explained by the functional imperatives of anthropocentric sovereignty, which cannot decide a UFO exception to anthropocentrism while preserving the ability to make such a decision. The UFO can be “known” only by not asking what it is.
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    (PDF) Planetary Futures, Planetary History | Zoltán Boldizsár Simon - Academia.edu
    https://www.academia.edu/42626908/Planetary_Futures_Planetary_History

    Simon, Z.B. 2022. Planetary Futures, Planetary History. In: Simon, Z.B. and Deile, L. (eds.), Historical Understanding: Past, Present and Future. London: Bloomsbury, 119-129.


    utopian or dystopian, human futures are inextricably bound with larger planetary futures. They are constitutive of one another in mutual interactions instead of the planet being simply the frame or background of human activities. The recognition of the systemic entanglement of human and planetary futures is based on two fundamental and inseparable insights: the realization that the human being has become a primary drive behind ongoing transformations in the Earth System; and the very idea that the Earth is an integrated system. Earth System science (ESS), a knowledge formation that was formalized in the 1980s (Steffen et al. 2020), developed both insights into their most popular shapes—the ones we see today. It may be possible to look for earlier inspirations and/or alternatives, such as the Gaia framework (Lenton, Dutreuil, and Latour 2020), but ESS has arguably been the most instrumental and successful in grasping together physical and social processes into a single larger picture of the Earth as a complex interacting and integrated system.For one thing, the notion of the Anthropocene (Crutzen and Stoermer 2000) started its career as an ESS effort to name the systemic collision of the human and the natural worlds by referring to anthropogenic changes in the Earth System as testified by stratigraphic evidence (Zalasiewicz et al. 2017). Yet it quickly became clear that the social components of the Anthropocene may not be as profoundly addressed by ESS as by scholars of the human world. No wonder that Eva Lövbrand and her co-authors (2015) asked the question “Who speaks for the future of Earth?” and argued for a more prominent role for social scientific knowledge in coping with planetary futures. A distribution of work may indeed yield important results, while there is an equally compelling extent to which the systemic entanglement of physical and social processes is actually no one’s expertise in the modern disciplinary distribution of knowledge, which demands a new knowledge regime that is yet to be developed (Renn 2020; Simon 2020).

    ...

    Drawing on Hartog, Dipesh Chakrabarty (2019: 1) thinks that “planetary or Anthropocenic regime of historicity” may be the term that best captures our current condition. In transferring Hartog’s notion from the framework of referring to inner relations of temporal dimensions (past, present, future) to the framework of referring to time scales (the history of the planet, of life on the planet, of the globe), Chakrabarty suggests that ESS has already begun to write a new kind of history in a planetary regime of historicity.

    ...

    the planetary intends to capture the collision of physical and social processes from a humanities point of view, the task of planetary history is to relate the global and its differentiated human world to the extra-human dimensions that the category of the planetary entails on a level where the human acts as a species. This, however, may not be the end of the story. We can do better than looking at the new from old humanities viewpoints; we can develop a wholly new viewpoint. Planetary history can potentially be an experimental pool for nurturing new knowledges that spring out of the encounter of old and new (in which, perhaps, even the planetary turns out to be a bit narrow, ... )
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    Vychazi preklad Operating Manual for Spaceship Earth z roku 1969...

    Fullerova práce se vzpírá jednoduchému oborovému zařazení. Jeho přístup k hledání inovativních a efektivních východisek z globálních problémů (v oblastech bydlení, dopravy, energetiky, ekologie, vzdělávání, chudoby ad.) je ojedinělý svou komplexností. Ta se kromě designérských řešení (Dymaxion House, Dymaxion Car, Dymaxion Map atd.) prokazuje i v dlouhé řadě Fullerových textů. Návod k obsluze vesmírné lodi Země (Operating Manual for Spaceship Earth, 1969) je jedním z autorových čtenářsky nejpřístupnějších titulů, ale zároveň představuje brilantní syntézu jeho celostního pohledu na svět a na úkoly, které leží před designéry. Zkoumá zde velké výzvy, kterým lidstvo čelí: Jak může lidstvo přežít? Jak ovlivňuje automatizace individualizaci? Jak můžeme efektivněji využívat naše zdroje? Autor v textu zpochybňuje koncept specializace, volá po proměně designérského myšlení a nabízí rady, jak vést „vesmírnou loď Zemi“ k udržitelné budoucnosti.

    Kniha: Návod k obsluze vesmírné lodi Země (Richard Buckminster Fuller) | Martinus
    https://www.martinus.sk/?uItem=1544601
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    +1
    2020 moje schematko k planetarite insipirovano latourem

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    nejaky poznamky z roku 2018 k regenerativni kulture, coz povazuju za urcitej kreativni experiment a amalgam nejakejch reakci na planetarni situaci

    Regenerativní kultura

    (Lidský) život jako praktikovaný - kultura jako sada praktik (algoritmu).

    Kdo je člověk?

    • Hyperkeystone species

    Jaké se člověku nabízí cesty?

    1. varianta - degenerativni
      degradace lidstvi (prvni vstup do lidstvi, 'pad') ve smyslu nedobreho uziti hyperkeystone pozice s dusledkem a/ vzniku globalni pouste a b/ urychlenim tohoto procesu logistikou
      dve paralelni cesty:
      1. clovek jakozto tvurce pousti - degradovanych biosystemu
      2. clovek jakozto organizator civilizaci - agrotechnologistiky
    2. varianta - regenerativni
      gradace lidstvi (druhy vstup do lidstvi, 'spasa') do potencialu a/ re-generovat biosystemy a b/ osvobodit je od energetickych naroku logistiky
      dve paralelni cesty:
      1. clovek jakozto napomahajici re-generaci biosystemu
      2. clovek jakozto organizator eko-logistiky

    Jaké má člověk klíčové kompetence?

    • reformatovat sve mezilidske, intralidske a technologisticke praktiky ve smeru regenerativity, skrze adaptivni reakce na dusledky techto praktik
    • upgradovat svou cinnosti symbiozu nelidsko-lidsko-technologistickych procesu
    • upgradovat svou cinnosti generativitu biosystemu


    Okruhy praktik

    1. mezidruhove (mezi ruznorodymi bytostmi a procesy)
    2. mezilidske (mezi stejnorodymi bytostmi)
    3. intralidske (v ramci jednotlive lidske bytosti)
    4. technologisticke (tykajici se stabilizace energeticko-materialovych toku do podoby civilizace [utvareni/koordinace vrstvy stabilne dostupnych zdroju vysoke energie] → agrotechnologistika)


    Specifikace regenerativnich praktik pro jednotlive okruhy

    1. mezi-druhove
      • kontinuální adjustment mezidruhovych/heterogennich vazeb
        • upgrade biosystemu
          • regenerace vodnich, mineralnich, energetickych, komunitnich cyklu
          • sekvestrace C skrze jeho maximalni vyuziti/transformaci/stabilizaci biosystemem a predchazeni oxidaci
        • holisticke frameworky pro management
          • rozhodovani na podkladu integrace celeho spektra heterogennich akteru a procesu
        • vedecka a myslitelska cinnost
          • schematizace vazeb mezi vrstvami procesů, bytostí a jejich dimenzí
          • ozrejmovani a moznost transformace vudcich schemat kultury
            • psychedelicka (ci ji blizka) varianta - kontakt se zakladajicimi schematy kultury
        • bio-geo-terapie
          1. integrativni kontakt s biosystemem a adaptivni reakce na jeho celkove potreby (-> 'co chce? co potrebuje?' na zaklade zkultivovanych/kalibrovanych kanalu kontaktu [senzoricke interpretace], viz 2.)
            • psychedelicka varianta: kontakt s vrstvami procesu, bytosti, s elementy
          2. vytvareni 'regenerativnich biotopu', biosystemu pro 'korektivni/kalibracni zkusenosti', cili prace s principem 'shifting baselines'
    2. mezi-lidske
      • upgrade kvality mezilidskych vztahu - jejich resilience a schopnosti adaptivity
        • prace s kontextem (kooperativni definovani celku a jeho funkci - "holistic context")
        • terapie rodinna, spolecenskeho systemu
          • korektivni zkusenosti, baseline setting
        • ceremonie - kolektivni transformace pameti
          • psychedelicka varianta
        • prace s world-views a komunikacni adjustment vzhledem k nim
    3. intra-lidske
      • re-generativni, kalibracni praktiky (vedouci k vyladeni a ozrejmeni svornosti dimenzi zkusenosti lidske bytosti)
        • individualni terapie
          • ​​​​​​​korektivni zkusenosti, baseline setting
          • varianta psychedelicka
        • cirkulace
        • joga
        • vyziva
          • strevni mikrobiom ve vazbe na mikrobialni ekosystem
    4. technologisticke
      • upgrade agrotechnologistiky na ekologistiku
        • osvobozeni biosystemu od odcerpavani energie z nej pro agrotechnologistiku - zdroje energie pro logisticke procesy musi pochazet mimo tento biosystem → slunce/fuze, jadro, vitr, gravitace
        • zpruhledneni impaktu agrotechnologistickeho supply-chainu
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    TADEAS: asi jedna z definicnich charakteristik epochy planetarity, resp. 'cloveka' ve vztahu k planete

    to interpret the biological function of humanity [...] as an evolutionary mechanism designed to both trigger and manage the transition of the planetary biome to self-managing homeostasis
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    TADEAS: tema kryptokonstituce / digitalnich identit / architektury digitalni komunikacni infrastruktury jako klicovy aspekt planetarity
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    3 odpovědi
    The open web and climate change
    https://neuroplastic.github.io/climate_social_contract_2020.html

    Nation-states have been captured by interests interpreting the global situation as one of zero-sum survival, following the same lines of instinctual reaction which precipitated WWII [1]. The scope of these reactive interests is to survive what they perceive as the collapse of human civilisation, and the subsequent global holocaust, bottleneck, or Jackpot, in which several billion humans lose all human rights and are de facto ‘deniably’ murdered.

    Apart from its abject moral and ethical failure, this interpretation of the situation is counterfactual. The bottleneck we face is one of planetary homeostasis and habitability:

    If life emerges on a planet, it only rarely evolves quickly enough to regulate greenhouse gases and albedo, thereby maintaining surface temperatures compatible with liquid water and habitability. […] In the Gaian bottleneck model, the maintenance of planetary habitability is a property more associated with an unusually rapid evolution of biological regulation of surface volatiles than with the luminosity and distance to the host star. [2].

    If we fail to meet this challenge, which is the goal of the methods described herein, the Earth most likely fails as a life-bearing planet, full stop.

    The alternative is to interpret the biological function of humanity not in the terms of selfish genes, but as an evolutionary mechanism designed to both trigger and manage the transition of the planetary biome to self-managing homeostasis.
    TUHO
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    Svou knihu o performativní filosofii jste nazvala Myslet z druhého místa. V čem takové myšlení spočívá?
    Vychází především z pozornosti vůči zkušenostem, které nelze myslet přímo, ale které jsou přítomné v myšlení skrze své působení. Filosofie nemůže některé skutečnosti myslet jako svůj předmět, nemá je před očima, ačkoli tyto skutečnosti myšlením hýbou a mění ho.

    Mně se to téma otevřelo v rámci dlouhodobého kontaktu s uměním, především s divadlem a spontánním tancem. Obdobně na mě ale působilo i mnohaměsíční těsné a šťastné sepětí s mými novorozenými dětmi, zážitky tiché dlouhé osamocené chůze, specifické propojení v setkávání s pomalu umírající kamarádkou, trvalá bolest po úraze a operacích nebo prožívání úzkosti v silně normativizované společnosti.

    Jak se v takovém myšlení proměňuje vnímání vlastní subjektivity?
    Úplně zásadně oproti představě subjektivity, kterou by měla charakterizovat soběstačnost vlastního uvažování, autonomie či průzračnost vlastní identity. Myšlení performativity, jako mnoho dalších směrů 20. století, odhaluje takovou představu jako dost ničivou iluzi. K našemu životu totiž patří i to, že sami sobě nerozumíme, máme různé slepé skvrny, děláme věci, které se do nás vepsaly dřív, než jsme si stačili všimnout, zažíváme fascinace a nevíme čím, jsme tělesně i emočně připoutáni k okolí bez možnosti to změnit, naše hranice jsou porézní a my zranitelní.

    Jak může performativní hledisko přispět k nalezení nových východisek v dnešní situaci antropocénu?
    Antropocén je geologická epocha, ve které je zemský ekosystém určován primárně lidskou činností. Zjednodušeně řečeno se nám před očima zhmotňují důsledky přesvědčení, podle kterého máme jako autonomní, soběstačné a svobodné bytosti právo přisvojit si, ovládat a bezhraničně využívat přírodní zdroje. Klimatický rozvrat nám dává fyzicky zakusit, že tenhle sebevýklad nás může stát život.

    Johan Rockström, spoluautor koncepce devíti planetárních mezí, identifikuje, obdobně jako Winnicott na úrovni psychologie, jakýsi herní prostor pro lidské aktivity a jeho hranice. Pokud překročíme tyto planetární prahy, nestaneme se coby lidstvo svobodnějšími, autonomnějšími a šťastnějšími, nýbrž jen rychleji zanikneme.

    Jen sám za sebe žít nelze, říká filosofka Alice Koubová - Novinky.cz
    https://www.novinky.cz/kultura/salon/clanek/jen-sam-za-sebe-zit-nelze-rika-filosofka-alice-koubova-40396009
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    Geopolitical Turmoil and Earth System Governance
    https://youtu.be/ool2hXGQuy4
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    +2
    The technosphere metabolizes not only energy and materials, but information and knowledge as well. This article first examines the history of knowledge about large-scale, long-term, anthropogenic environmental change. In the 19th and 20th centuries, major systems were built for monitoring both the environment and human activity of all kinds, for modeling geophysical processes such as climate change, and for preserving and refining scientific memory, i.e. data about the planetary past. Despite many failures, these knowledge infrastructures also helped achieve notable successes such as the Limited Test Ban Treaty of 1963, the ozone depletion accords of the 1980s, and the Paris Agreement on climate change of 2015. The article’s second part proposes that knowledge infrastructures for the Anthropocene might not only monitor and model the technosphere’s metabolism of energy, materials and information, but …

    View article
    https://scholar.google.com/citations?view_op=view_citation&hl=en&user=IPQkThQAAAAJ&sortby=pubdate&citation_for_view=IPQkThQAAAAJ%3AzxqBrjVgvjwC
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    TADEAS:

    (PDF) Der Historiker und der Planet. Planetaritätsregimes an der Schnittstelle von Welt-Ökologien, ökologischen Reflexivitäten und Geo-Mächten (The historian and the planet. Regimes of planetarity at the crossroad of world-ecologies, environmental reflexivities and geopower formations)
    https://www.researchgate.net/publication/346400418_Der_Historiker_und_der_Planet_Planetaritatsregimes_an_der_Schnittstelle_von_Welt-Okologien_okologischen_Reflexivitaten_und_Geo-Machten_The_historian_and_the_planet_Regimes_of_planetarity_at_the_crossr

    the new concept of regimes of planetarity as a way of historicising the way in which societies, along the past centuries, have storied, documented and organised their relationship to the planet and its complex functionings. The concept of regimes of planetarity that I propose for the environmental history community stands at the crossroads of three co-evolving dimensions : world-ecologies (materiality), environmental knowledge and discourses (reflexivities) and geopowers (governmentality).
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    planet, live

    Tiny satellites and a new view of humanity | Hard Reset by Freethink
    https://youtu.be/Ryt-iyf9b3M
    TADEAS
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    Creating a Sustainable Civilization - 1995 lecture by Allan Savory
    https://youtube.com/watch?v=qYbyJ9pbD-4
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    hypercivilizace, kardashev scale, planetarita

    Backcasting Kardashev One — Strelka Mag
    https://strelkamag.com/en/article/backcasting-kardashev-one

    Narratives of “degrowth” or “sustainability” suggest that human civilization will need to use less energy in the future. But what if instead, the trend is heading in exactly the opposite direction, on a trajectory of ever-increasing energy use?

    At some point, we would enter the near-fantastical levels of energy usage envisaged by the Kardashev scale—a theoretical means of classifying civilizations proposed by the Soviet astrophysicist in 1964 as part of the search for extraterrestrial intelligence.

    Given that we have not found any evidence of such extraterrestrials, we propose repurposing the Kardashev scale to assess what planetary civilization means here on Earth.

    In that context, we ask: Where are we on the scale, and what does that say about our level of advancement? What might be the thermodynamic and civilizational consequences of advancement on the Kardashev scale? What is the scope of our agency as we head towards many possible futures, and what might those futures look like? And finally, working backwards from them, what might we learn about inhabitation of Earth during our current anthropogenic crisis of energy metabolism?
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    2014 Seeing Like a Planet and the Regulatory Challenges of Governing Climate Change Policy in Emerging Economies
    https://idl-bnc-idrc.dspacedirect.org/bitstream/handle/10625/55762/IDL-55762.pdf

    To effectively address the condition of planetarity, we must move beyond the high modernist conceit of "seeing like a state" and instead embrace "seeing like a planet"
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    The Historian and the Planet (Christophe Bonneuil)
    https://www.youtube.com/watch?v=BomMvKWEtiQ
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    Conversations — Planetary Conversations
    https://www.planetaryconversations.com/conversations
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    +1
    Planetarity: On Human Futures (w/ Adam Robbert and Jesse Estrin)
    https://www.youtube.com/watch?v=lsFxgK4yVpw
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