1. Transcendental Perspectivism recognizes truth as experiential and personal, but not as objective and universal. Therefore all religious beliefs including agnosticism and atheism are respected equally, as long as these do not impose their values on others.
2. Transcendental Perspectivism prefers diversity, difference over singularity. These are assumed to be more natural and beneficial in evolutionary terms
3. Transcendental Perspectivism aims for cooperation and connectiveness over competition and survival of the fittest. This, too, is seen to be more natural and adaptive.
4. Transcendental Perspectivism assumes that there is a unique perspective, an insight-out view for everything that exists, including Nothingness. This puts consciousness at the center.
5. Central to Transcendental Perspectivism is the search for the other. Since all is consciousness we can communicate with all. This makes Transcendental Perspectivism a shamanistic philosophy.
6. Transcendental Perspectivism assumes a holistic view of the human body. Mind and body are one. Healing the body can never be seen in isolation and vice versa, a sickness of the mind affects the body.
7. As a shamanistic philosophy Transcendental Perspectivism provides the basis for a reanimation of the natural (material or inanimate) world. This will not result in a new superstition, but will be complemented by mathematical structure and empirical verification.
8. Transcendental Perspectivism bridges the gap between the sciences and the humanities. It reunites the various fields of the cognitive enterprise of humanity by providing a new and in depth understanding of the physical world on which all human knowledge is based.
9. By providing a full and in depth understanding of the physical nature of the human being Transcendental Perspectivism initiates a renaissance of the body. It inviting a physical celebration of the human being within a physical world. This reevaluation of the human body will lead to a third enlightenment, the Enlightenment of the Body.
10. By reconnecting humanity with the rest of the physical world Transcendental Perspectivism will initiate a new spirituality. This has been called a cosmic spiritually. It is cosmic consciousness because these new individuals will be fully aware of being members of a larger whole, as they themselves are the composite symphony of numerous smaller wholes.
Dr. Krieglstein,
I was wondering if you can help me/ I am a PhD nursing student at University of Tennessee Knoxville. I am attempting to write a paper on your book “Compassion: A New Philosophy of the Other”. It’s quite an open-ended assignment. I have to give a brief overview of your book and then I can discuss the concepts used in your philosophy, or the arguments you put forward, what philosophical theories/perspectives relate to your ideas etc. My instructions are also to say what contribution your philosophy has on knowledge development, and what influence it has on “philosophical perspectives, theory, inquiry and/or practice”.
I was wondering if you had any ideas or notions on how your philosophy might influence nursing practice. I have my own ideas and where I can make connections, but I thought it would be interesting to get your take on this.
If you have any input on this it would be great, but I also understand that you are busy and have many other responsibilities. I look forward to hearing from you.
Thank you
Faye Hughes
[...] Perspectivist Manifesto [...]
my comments are in italics. if the html tags and are accepted. they are based on the modern physics view which inverts the relation of space and matter and where matter is now recognized as ripples in the energy-charged plenum of space, rather than ‘as ‘local beings’ that move about and interact in a absolute (euclidian) space frame.
Perspectivist Manifesto
1. Transcendental Perspectivism recognizes truth as experiential and personal, but not as objective and universal. Therefore all religious beliefs including agnosticism and atheism are respected equally, as long as these do not impose their values on others.
truth is situational/spatial
2. Transcendental Perspectivism prefers diversity, difference over singularity. These are assumed to be more natural and beneficial in evolutionary terms
the dynamic inhabitant is conjugate to the dynamic habitat it is situationally included in.
3. Transcendental Perspectivism aims for cooperation and connectiveness over competition and survival of the fittest. This, too, is seen to be more natural and adaptive.
the notion of ‘cooperation’ is of the same category as the notion of ‘competition’; i.e. it takes its meaning from the euclidian paradigm which reduces spatial-relational becoming where forms are ‘ripples in the plenum of space’ to ‘local material systems’ whose ‘selves’ that move about and interact in an absolute fixed, empty and infinite [euclidian] operating space. the wildgeese in ‘V’ formation do not ‘come from their ‘self’’ but let the dynamics of the space they are included in orchestrate their individual and collective behaviour; i.e. their experience is one in which they let themselves move into the sweetspots they are co-creating in the common slipstream they are included in. bikers travelling in groups do the same; i.e. they let their relative movements be orchestrated by the manner in which the invisible ‘V’s of turbulence which envelope each of them, interfere (the interference ranges from constructive to destructive) and where there is destructive interference there are in calm sweetspots where air resistance lowers and like the wildgeese, they can go farther and faster for a 20 percent lower expenditure of energy than they could do in solo mode. this is not ‘cooperation’ but ‘transcendent behaviour in which one ‘let’s go of the self’ and allows the conjugate habitat-inhabitant relation (cultivating and sustaining of balance and harmony therein) organize behaviour. as Emerson says in ‘The Method of Nature’, the organizing influence immanent in the spatial plenum not only inhabits the organism but creates it.
the point is that ‘cooperation’ is a retrograde concept rooted in the notion of ‘local beings’ that ‘interact’ in absolute euclidian space which implies that behaviour originates locally from within the centre of the self. i.e. this conventional view sees dynamics in terms of the ‘actions/interactions of local beings’ rather than as the dynamics of forms that are flow-features in the ceaselessly innovative unfolding of the spatial-plenum.
4. Transcendental Perspectivism assumes that there is a unique perspective, an insight-out view for everything that exists, including Nothingness. This puts consciousness at the center.
this is the view of the wildgeese in his ‘V’ flying mode wherein ‘self-centre originating’ (intellect/knowledge and purpose directed behaving) is suspended (actually, it is not suspended since it is the ‘base case’).
5. Central to Transcendental Perspectivism is the search for the other. Since all is consciousness we can communicate with all. This makes Transcendental Perspectivism a shamanistic philosophy.
in the view where space is an energy-charged plenum rather than emptiness (as in euclidian space), the individual form is instead a dynamic conjugate habitat-inhabitant relation or ‘flow-feature’ in the manner of the storm-cell relative to the flow of the atmnosphere.
in the flow of nature, forms continually gather and regather and the ‘dissipation’ or ‘degeneration’ of a form is ‘in the eye of the observer’ who has become a ‘fan’ of the emergent form and who has given it ‘being’ in the manner described by john stuart mill, by defining and word-labeling it; “every definition implies an axiom, that in which we affirm the local existence of the object defined.” as wittgenstein adds, our mind is bewitched by such definitions including the definition and word-label of ‘self’, so the escape from our own bewitchment, our belief in ‘self-as-local-material-being’ is, in effect, a shamanistic process of rediscovery of our original, pre-thought-and-language-reified, conjugate habitat-inhabitant relational self.
6. Transcendental Perspectivism assumes a holistic view of the human body. Mind and body are one. Healing the body can never be seen in isolation and vice versa, a sickness of the mind affects the body.
the flow-feature or emergent form in the spatial-relational ‘becoming’ that we call the human organism, is more realistically (according to modern physics) understood as a dynamic conjugate habitat-inhabitant relation in the manner of the storm-cell in the flow of the atmosphere. the fact that light reflects from portions of the spatial-plenum-continuum, where energy is concentrated and appears as ‘matter’ sets up the ‘appearance’ in our visual sensing apparatus of apparent ‘local being’, in the manner, as emerson notes, that the cataract appears to have a fixed form even thought it is continuing spatial-relational motion.. ‘mind’ is thus the primary aspect of the flow-feature or ‘ripple structure in the energy-charged spatial plenum’, while ‘body’ is the light-reflecting portion of the flow-feature which the observer, using the tools of thought and language, reifies as notional ‘local being’ (notionally equipped with its own locally originating, notional centre-of-self based thought and purpose directed behaviour)
7. As a shamanistic philosophy Transcendental Perspectivism provides the basis for a reanimation of the natural (material or inanimate) world. This will not result in a new superstition, but will be complemented by mathematical structure and empirical verification.
while this ‘shamanistic transcendental perspectivism’ makes much sense, it seems to invert the natural order of things. it was the imposing of aristotelian telos and absolute euclidian space that allowed us to synthetically/abstractly reduce the energy-charged plenum of space of our experience, to a notional mulitiplicity of local being that notionally move about and interact within an absolute fixed and empty space. so, there is no need to ‘reanimate’ since we are continually included in an animate world, but there is a need to break out of our betwitchment by thought and language (and the notions of subject, object, intention, doer-and-deed which nietzsche rightly identifies as ‘total Fiktions’ but ‘useful Fiktions’ that we are confusing for reality (the tool is running away with the workman).
8. Transcendental Perspectivism bridges the gap between the sciences and the humanities. It reunites the various fields of the cognitive enterprise of humanity by providing a new and in depth understanding of the physical world on which all human knowledge is based.
modern physics (relativity, quantum physics, complexity) has restored to our awareness, native to our experience, the understanding of space as energy-charged plenum. meanwhile, mainstream science which we have infused into all manner of everyday understandings, is in terms of the Fiktions of subject and object, cause and effect, doer-and deed’ i.e. in terms of local material beings and what they do (their movements and interactions as if in an absolute fixed, empty and infinite space, wherein there is no conjugate habitat-inhabitant relation). thus the ‘new and in depth understanding of the physical world’ is already implicitly established in the new physics, and what is needed is to take this new understanding and have it subsume the reductionist science that we (of the western culture) have woven into the everyday dynamics of thought and behaviour.
9. By providing a full and in depth understanding of the physical nature of the human being Transcendental Perspectivism initiates a renaissance of the body. It inviting a physical celebration of the human being within a physical world. This reevaluation of the human body will lead to a third enlightenment, the Enlightenment of the Body.
our body is already enlightened by our real experience. our thought and language are at odds with our experience, being based as they are on the Fiktions of ‘local being’, ‘selfhood’, ‘doer-and-deed’ dynamics, ‘intention/Telos’ etc. removing the spell of bewitchment by thought and language will allow this enlightenment of the body to speak to us without being blocked by thought and language.
10. By reconnecting humanity with the rest of the physical world Transcendental Perspectivism will initiate a new spirituality. This has been called a cosmic spiritually. It is cosmic consciousness because these new individuals will be fully aware of being members of a larger whole, as they themselves are the composite symphony of numerous smaller wholes.
as expressed in my earlier comments, … there seems to some inversion of the natural order of things, when we speak of ‘reconnecting humanity with the rest of the physical world’. i.e. this is talk that comes from the mouth of the observer standing on the ground ‘of being’. no ‘reconnection’ is needed because the natural energy-charged plenum of space (in the ‘unum’ of the spacetime continuum or ‘becoming’ or ‘flow’) has never NOT been the case. the bewitchment (tools of thought and language running away with the workman) happened to western man but did not happen to the amerindian. to speak of ‘reconnecting humanity’ sound a bit egotistical on the part of western man, the breed that has suffered this affliction of bewitchment and is on the path of recovery. the amerindian who has been persistently rejecting the white man’s claim that he is crossing a notional border (where inside suddenly flips to outside in an aristotelian syllogism sense), and insisting that the white-mans absolute boundaries that split things apart (mind/body, inside/outside of sovereign-state from sovereign-state) has been ‘crossing the amerindian community’. that is, the people of the western culture and their fellow travellers have been running amok, bewitched by thought and language, a useful (but oversimplifying tool) that they have confused for reality. its great that they are approaching being ‘on the mend’ and recovering from their bewitchment, but the connectedness and cosmic spirituality is not something new but something that they have blocked from their conscious awareness that they/we are allowing back in.
erratum: —in my comment on perspectivist manifesto point number 4. where i say; (actually, it is not suspended since it is the ‘base case’), what i was intending by ‘it is the base case’ was ‘transcendental perspectivism is the base case’, although i have never used that term. the term i use is ‘conjugate habitat-inhabitant relation’, as in the fractal relationship between (storm-) cells and the flow of the atmosphere [ “Big whorls have little whorls That feed on their velocity, And little whorls have smaller whorls And so on to viscosity.” – L.F. Richardson, 'The supply of energy from and to Atmospheric Eddies']
the point is that if one assumes that the ‘system’ or ‘organism’ is a whorl or flow-feature in space-as-plenum, then there is no ‘centre’ to the system/organism and the notion of ‘self’ becomes purely spatial-relational and nonlocal, as also seems to be implied by ‘transcendent perspectivism’.
by the way, i forgot to overtly say that i am in broad agreement with the transcendental perspectivist understanding, and my comments are most of all, supportive, in trying to show how this same understanding (as captured by ‘transendental perspectivism’) emerges when one uses the understanding of modern physics that space is an energy-charged plenum and material forms are ripples in the flowing plenum (there is no such thing as ‘local material being’ in relativity and quantum physics. as with the storm-cell in the flow of the atmosphere, it is not possible to know both its energy and location at the same time. this is because the cell-inhabitant is in conjugate relation with its reference space [flow-habitat] rather than than the two being mutually excluding. ).
Werner I enjoyed our conversation at HealthTrack today, I thought you might enjoy the following music:
Transcendental perspectivism has helped me to understand how religion and science can be compatible because their truths can be experienced and understood individually rather than collectively. However, having a collective view of both makes one more connected with who they are and the world around them.