on humanism and environmental crisis

Posts tagged ‘evolution’

Big Question #1: How did the universe begin?

“Whatever you can do, or dream you can, begin it. Boldness has genius, power, and magic in it.”attributed to Johann Wolfgang von Goethe

Subquestions and everyday relevance

  • Where does it all come from? Does the World seem very old?How does Your World begin?
  • Do things in your life begin all the time? Popping out from nowhere?
  • Do things in your life, in the World , as you see it, just circle round and round?
  • The scientists think the new things are “emergent”. Are they really?

Since the beginning of life, we are constructed, the genes and the beliefs, to organize the things around the birth and death, beginning and the end, the days, the seasons, the projects and the cosmos. Every time you breathe deeply, every time you reflect,  automatically you position yourself, according to your gut feeling, somewhere along these beginnings and ends.

In our version of the set of Big Questions, four of them deal with the beginning, the change, and the trend. The three of them explore the beginning of the Universe (#1), the fate of the mankind (#13) and the business of dying (#11) and they are old and primeval as the mankind itself. We always bury and mourn the dead, gaze the stars and worry about the future.  Heraclitus of Ephesus  said famously: “no man ever steps in the same river twice, for it’s not the same river and he’s not the same man”. After he thought for a while he added: “there is nothing permanent except change”. The fourth one is (surprise!) about the role of evolution.

Jacob Bronowski about the beginnings (a paraphrase) :” The science is a systematic attempt to establish the closed system, one after another. The scientific discovery opens the system again.

Every act of imagination (new connections, new symbolism, new language, new formulae) is the discovery of likeness between two things which were thought unlike- like Newton’s apple and the Moon.”

How to work on the answer to the Question #1

When confronted with the task of answering these Big Questions, I was not sure if I should try to find some deep truth of Universe ( like Heraclitus?) or say something that would be personal, uniquely mine, important to me. One can also answer ”Big Bang” and be done with…(still much better than “how the Hell I would know?”, which is again better than not being here with us at all)

 This is my advice, but as it is your worldview, take it or leave it. If some universal truth feels interesting and helpful, go for it, but if the personal insight sounds more like you to you, that will be more beneficial. As it happens, I believe, that both worlds-  the Big One out there and my personal world are the same, but most people do not. So here you are.

View answers on Philozophy.com

An example: (my answer) “My Universe began with my conception. As I am learning from others and my experiences, my world shifts, gets bigger and more complex.  Where my understanding ends, on that edge, reversing the arrow of time, there and then the Universe begins.”


Working with the Question #1 is especially useful for anxiety, depression and procrastination, that include just about all of us. It sounds like the excerpts from the Dr. Bach’s Herbal Remedies :“Mustard- good for the unexplained dark cloud”, but you will be surprised by the effectiveness of the process. Remember, the benefits increase exponentially with the every edit, starting after the third one.

An Essay

For me, the question of the beginning is absolutely associated with my mother. Biologically I obviously grew in her belly according to her and my father’s genetic blueprint. Then, as an infant, I began to build my world, with the identity still merged with my mom. The baby’s initial world is created with the very little activity of the prefrontal lobes, mostly it is sensory combined directly with the emotional and instinctual behaviors. It is wired in the old, mammalian parts of the brain, the humanness present mainly as a capacity, possibility, and preferences. These were the emotional and the personality beginnings that stayed with me until today. Then I learned , mostly from my mother and the family (aunt Mary, the Granny, there was not much of the father) the human ways of the world. I was curious and more curious, and trying to understand, I was cautious, but ambitious explorer, I was selfish, but I was shown how to love and cooperate.

 Now, 72 years old, during the meditation I talk to my Mom often. I asked her about her beginning.

I: “ You bore three sons. Each one was a beginning, wasn’t it?”

Mom: “ Not really. Every beginning is nothing more, than the phase of the process, when the situation requires a switch of the dimension, or as you say in America nowadays “the conversation”, when the old way of seeing just would not do… With my first son Christopher, it was as always – the struggle to extend the relationship with Edwin, your father. He was a strange genius, complex and far away, in his own world, the poet, and the philosopher… and a healer. He was tormented by the generations- long inability to commit and love- I was trying to help him, help us, go deeper into love…

And we succeeded and failed to sustain the success, as always, and with Peter, my second son, it was the beginning… of the end. Then it was the war.  It ruined our lives, the families, and careers. But I would not give up, against all odds, you, Tommy, were conceived and born. When the communication failed, when the raw sense cried “no!”, the biology and, I guess, subconscious commitment did the job. It was the most strange beginning in my life….

I: “the end of beginnings?”

Mom: “Yes, now I see it, as an investment.”

I: “Mom, but we in Poland did know anything about the investments”.

Mom:”No, Tomeczku, this beginning was not an investment in the material things, like in America. I had to invest fiercely in my life principles. It was a terrible choice between reinventing myself to follow the love to the very imperfect man, against  my family and the faith or to throw away the love. I did the later and now it is the ” Dr. Zofia’s Myth of Beginning”.

I: “And you followed Jesus. I remember you in the mornings, up before anybody else, busy in the kitchen, already back from the shop with the fresh bread,  before going to the Clinic and visiting the Church on the way.”

Mom: “yes, I loved these mornings.. and the evenings,  kneeling at the bed  and thanking Jesus for the another day with God.”

I: ” Thank you,  Mom, thank you for the myth, thank you for the lesson, I will talk to you soon.

Same Time, same Space.”

Using Philozophy.com

This post is going to be published as a part of Worldview Owner’s Manual.  It is posted on my blog to invite you to cooperate in this project.                                           

At that moment, this is going to be a very short chapter, the membership is being slowly created, the etiquette is practically in diapers.

We hope to create a community of like-minded, curious explorers of the last frontier- of the self, in the best Socratic tradition of having your life examined. We hope that this group will grow, will enjoy the benefits of working on the worldview and contribute to the progress in the building a prosperous, democratic and free society. I am worrying that this idea’s time has not yet come, but the future of the mankind is in the individuality, education and freedom of expression, all of them are promoted by the Philozophy.com. Conversely, I believe, if we won’t do it ( I mean if we don’t change our wicked ways and do not befriend each other), we all, or most of us, die in about 30-40 years.

Work on your worldview, share, comment on the others’ work, have fun.

If you’re ready to work on your worldview now click here

Why invest time and effort in working on your Personal Worldview?

This post is going to be published as a part of Worldview Owner’s Manual.  It is posted on my blog to invite you to cooperate in this project.                                           

     “You are a hero!” I repeat this several times a day. It is what I say in my office to a mother who brings her new baby and tell me that she is breastfeeding. Many of them will quit in few days, some will breastfeed for weeks or months. But she is a hero, and in the same way you are a hero. You are attempting to work on your worldview. This statement urgently needs two clarifications( so urgently, that I will proceed at the peril of mistake of not starting with the thesis of the chapter.)

First, I have to remind you that you are not going to reveal any Truth about the Universe. If you are, you are going to get the Nobel Prize, become a prophet or be invited by Oprah. But it is a test, a test of you being unique, individual thinking being. The dogs, cats, the robots, the mob members should not apply. We are going to work on the essence of your experience, of your story. We are going to work on our personal worldview.  

Second, I need to say something about the term “to work on”. And it is more difficult than it looks from the distance. Because you are my hero, you are already working on it. Actually, nolens-volens everybody is working on it. Our every action is an attempt to understand our world and ourselves. And we have been working on it since birth, and our species has been absolutely famous of working on it since we jumped down from the branch. So, our work here is just an “accelerated method” or “advanced course”. We will be transferring our gut feelings and deep instinctual worries and hopes into written, short, crisp thoughts.


     In this chapter, I will discuss the dilemma of “why to do it”. And it is a real dilemma. Billions of people never have done it and they go their more or less happy way. Initially, we thought (really!) that the fun of working on it would be so great that no elaborate cajoling would be necessary.

Be advised: this work is arduous and takes longer than expected. Many famous philosophers never did it. If you’ve been to counseling, you know about spilling your guts – and justly so, this metaphor doesn’t sound very inviting.

But it is worth it.

      The most obvious benefit of this work is of course , personal. The personal growth that is.

The term of the personal growth may seem rather vague, but not for a worldview owner. You go from the question to question, you write down your answers and you’re learning about yourself at the every step. Usually, you start with the questions which are most familiar and finding this out very often is  in itself a revelation. Like “am I really worry about the death?” “Is material more important than spiritual?”. You go through several answers and the picture of a human emerges.

Is it you? Or no picture emerges. Oh -oh… You might find yourself in the unfamiliar “territory”. Look, this is great! And you can stop and review and edit.

It is similar to the psychotherapy but more interesting and profound. As you go further and further, you’ll observe that these “late” questions are harder and more revealing. If it is difficult to condense your answer, I suggest that you write a longer version in “comments” and come back other day and finish the job. I have never revisited my worldview without an insight and editing. The most beneficial times to work on it is during the crisis- you’ll be surprised how much it helps to get clarity of the feelings.

There are professional philosophers who would work on big questions with you for a fee, as some sort of therapy. They claim to make you happier and more resilient. I agree, but having it written may be people liking it or commenting on your answers, has for me an additional element of building your own intellectual and emotional castle. You can just hide there if needed, or you can add another tower!

Think also that working on the personal worldview may and should “branch” into the conversations about personal freedoms and personal values. They also deserve to be transferred from implicit to explicit.

Of course, there is always the anxiety that the worldview that emerges from your writing might be incompatible with what you do, who you are. Well, there you are and it is good thing that you got confronted, isn’t it?

     These goodies are all personal, but I believe that this work can have an impact on the society. Does everybody need the personal, unique worldview? In the same way in which everybody needs good education- yes, everybody does. And then people can choose- to be a savage, easterner or westerner , are they any other options? I believe that the people who did the worldview are not only more successful but also easier to talk and negotiate with, they know where they stand. Creating one’s personal worldview can be beneficial for the society, especially if people in charge, people with power will do it and bravely share it with the rest of citizens.

Lastly, participating in the growing community of the worldview owners adds to our knowledge about the society and its values.

     At the end just a hypothesis: The more one works on transferring one’s implicit worldview into the explicit form, the more one become a humanist. And this, by itself, is beneficial for this person and for all humans. Now, I mean the humanist as a person who explores and promotes and holds dear the human values and it includes both religious and non-religious people like Dalai Lama, Martin Luther King, my Mom or Kurt Johnson, a prominent force in the Interspirituality Movement.

Existentialism and human nature

Motto: “existence precedes essence
nurture precedes nature
subjective precedes objective
facticity precedes transcendence”
There is no author, these things are just there.

The center of the existentialist philosophy is the denial of human nature. Sartre says: “…man first of all exists, encounters himself, surges up in the world- and defines himself afterwards. If a man as the existentialist sees him is not definable, it is because to begin with he is nothing. He will not be anything until later, and then he will be what he makes of himself. Thus, there is no human nature, because there is no God to have a conception of it……he is what he wills.” (Being and Nothingness, p. 55) This statement is true to their, existentialists, absurd colors because it is almost impossible to write anything which would be not about human nature. Everything written, is written by a human ( not counting- pardon the perfidious pleasure- the scriptures composed by gods), and thus it reflects the human experience, therefore it informs us about our, human, nature. Paradoxically the existentialists, while denying human nature’s very existence have something important to add to the dispute about it. And there is an illustrious list of thinkers writing about human nature- explicitly.
Darwin: “ The Descent of Man”
Kenner: “The Tangled Wing”
E.O. Wilson “On Human Nature”
Teilhard De Chardin “The Future of Man”
Milne “ Winnie the Pooh” etc, etc.
The world we read about in “Man’s search for meaning” is bad, very bad. It is the world where most of the people forfeit their ability to “will” themselves into the authentic beings. Instead, they gave to the powers and fears and desires of the demoralised society. Only a few tried to be free, even fewer survived the attempt. But Frankl believes that this attempt, however hopeless, changes everything. It makes suffering, even death, meaningful. It gives a deep insight into the idea of human nature. It proposes the revolutionary worldview in which the subjective world of an individual has all important qualities of freedom, or the lack thereof, of authenticity, meaning and even happiness.
It’s almost like we need to talk about the two human natures: the one dictated by the survival and fear- the existence of which the existentialists deny- and the second one, subjective and transcendent, seen as a possibility of freedom and authenticity. The human nature seen as a capacity, the chance, to live free and authentic life, no matter how horrible or cripplingly comfortable are the circumstances and facticity.
I think De Beauvoir would like this concept. This subjective world of human nature would have no constraints of traditional rationality and sexism, would be naturally authentic with all the ambiguity related to rich and wise emotional feminine.
Sartre would be also delighted. The subjective world is being created from moment to moment as we live our lives. There is no other way like seeing it as being “willed” into reality by the authentic action of the man! This vision is almost too optimistic for the Eeyore-like existentialist. The “objective “ human nature can be easily thrown into the trash. It would represent human malfunction, immaturity or ignorance. All the vices, cruelty and mistakes, all too human, would have to be moved from the top shelf of human attributes to the garbage can of the failure to be really human.
The mixture of the emotional life and rational life is pretty normal in our subjective world.
First person philosophy galore, we can even be scientific in the most modern way with the full attention being paid to the observer, not only to the observed, and we can explore human experience as equally valid as human “objective” knowledge. And this would make the phenomenologists like Varela and Thompson rejoice.
And now I am going to bring another supporter, the one from the unexpected domain.
His name is Darwin. Contrary to the popular belief, to have subjective world one do not have to have consciousness. Actually the opposite is true. We know now that the consciousness is not all or nothing concept anymore,( “ God giveth it to a man, maybe some to a woman, but not to the beast”). On the evolutionary pyramid, the more consciousness the animal has, the more capacity for the reflective thinking it possesses and the more ability it has to split its world into subjective and objective. Simple organisms with their primitive brains lead instinctive lives organised around survival and primitive emotions of fear, pain and pleasure. They have only subjective worlds. The same is true of babies, they live mostly by the emotions and feelings, a lot of activities in the old brain, not much of the prefrontal cortex.
It is what we can learn from the existentialists about human nature, it is what other famous guys, mentioned earlier, missed. If one attempts to be authentic and ethical, one has to direct one’s attention to the personal subjective world. This is the one which one builds from the scratch since birth until one dies. It is made of the subjective worlds of your ancestors via the worlds of your mom and dad, your teachers and friends and lovers… Forget the notion that because it is subjective it is ephemeral and elusive, like a mood. It is always new and shifting, but it is real and solid and all important. Like the subjective human nature, the nature of constantly re-creating yourself of hope and curiosity and relationship.
And now, there are the last two rabbits in my hat. The first: if we find the subjective human nature so useful and hopeful we can also talk more about subjective and personal values, subjective happiness, subjective meaning of life etc, etc.. And then, we can get tired of the “subjective” adjective and drop it, omit it, forget about it…..
The last rabbit is so big that it is almost impossible to pull off: can then the other, good for nothing, objective human nature, objective world, objective big Universe— disappear?


Sarte and Camus- authenticity vs worldview

I am taking a class on the existentialism at the UTC, this is a naive, but sincere essay:

When one lives an authentic life, the set of values one lives by are one’s own. The developmental psychology refers to the values being “interiorised”. For the existentialists, especially for the atheist bunch, like Camus and Sartre, this was a tall order. Without God, with the world being unreasonable, and the life full of absurdity it was difficult to create a system and call it their own.

And yet, the thesis of my paper argues that both of them, Camus and Sartre, were obsessed with moral issues and authenticity. The second part of the thesis (and of the paper) will attempt to make the reader consider the idea that the world is not absurd. Instead, it is tautological, full of bootstrapping (in the good tradition of Baron Munchausen), which might look like absurd.

For Camus the world is absurd. Mr Meursault from “The Stranger’ is perfectly normal, logical, reasonable man. This leads him straight under the guillotine. Even more absurd is the fact that he is not punished for killing a man but for not crying at his mother’s funeral. And if we are not able to figure out the reason for living, the logical solution is to consider suicide. “Does the Absurd dictate death?” Camus asks in the essay “Suicide: the only truly serious philosophical problem”(page 3). This problem “calls for an unjust- in other words, logical-thought” and “it is always easy to be logical. It is almost impossible to be logical to the bitter end.” (idem, page 3). We live a practical life, as he called it, fairly well, but if we start to ask big questions the meaning of life become elusive and vague. We have to find our happiness in absurd. Whether going every day to the senseless, repetitive work  or pushing a big rock up, and up, eternally, it doesn’t matter. Logical, bourgeois Sisyphus is tortured, but by embracing the absurdity of Universe, the life without meaning- this open doors to happiness. “At each of those moments when he leaves the heights and gradually sinks toward the lairs of the gods, he is superior to his fate. He is stronger than his rock.“( Albert Camus. “The myth of Sisyphus” pdf, page 121).


From Camus and Sartre (and yours truly, too) perspective, it seems that living in the twentieth century provided a lot of evidence that all the established rules, myths and morals are to be trampled and destroyed. The Germans, an ancient nation of genius musicians and philosophers go crazy, murder savagely 6 millions of members of another ancient and wise nation, not to mention 8 millions of other less ancient guys. The world unites to defeat them, then immediately splits into two camps working earnestly to annihilate the planet. The old Russia creates communism, heaven on earth at last, then quickly transforms it into one huge concentration camp. Black and brown and yellow people suddenly decided to be equal us, whites, have their rights and have their own, free countries. And the philosophy and science are not far behind: god is dead, but Schrodinger’s cat only maybe dead, atoms are mostly empty, and maybe they are just waves, the relativity and uncertainty are the names of the game.


Our Western civilisation is fiercely individualistic, we have to make our own choice. Camus’ writing shows how these choices, while logical, lead to absurdity, but his style is lighter, more “athletic”, more dealing with the body, the women, the beach.

Sartre is more abstract, artificial and stuck-up.  His fighting against the bourgeois philosophy is more fierce, desperate, maybe revealing the ambivalence related to his personal past.

Contradicting oneself and lying to oneself, consciously or subconsciously, seems unavoidable, but Sartre makes out of “bad faith” whole philosophy. “Bad faith then has in appearance the structure of falsehood. Only what changes everything is the fact that in bad faith it is from myself that I am hiding the truth. Thus, the duality of the deceiver and the deceived does not exist here. Bad faith, on the contrary, implies, in essence, the unity of a single consciousness. “ Sartre, “Bad faith” (pdf, page 3). Being sincere which is opposite of bad faith is easier said than done. The more one is trying to figure out who you really are, the weaker are one’s chances to become, to be spontaneous, sincere and authentic. It seems that only the loving and compassionate relationship with the Other can save the day ( and make Sartre flip-up in his coffin) but this is already “ post- existentialistic new-ageism”…  

Back in “No exit” Sartre shows that bourgeois social values are deeply absurd , which makes our relationships suspicious and actually a priori a condemned failures.  “There is no need for red-hot pokers. Hell is -other people” jeers Garcin (page 45 ).

So , while existentialism is preoccupied with being authentic, in the same time makes it almost unattainable. The traditional  values of the “enlightened West” were a really easy target. The religion and capitalism, the materialistic and conservative bourgeoisie went in flames in Camus and Sartre’s writings, and, I would say, good riddance.

But it is much easier to demolish the old values and systems  than to build the new ones- ask Nietzsche.


Still, if we’d be up to building an imaginary New Order, I’d respect Camus and Sartre’s rebellion ( and nausea ) and I’d take from each of them at least one valuable lesson. From Camus I would take his humanness. He experienced a terrible fatherless childhood, he was condemned to be a stranger in his native Algeria and a stranger in beloved Paris, even stranger to his own body, with a chronic cough and tuberculosis.  And yet, he managed to love the earthly pleasures, had a beautiful smile, played soccer, loved women and wine, naturally counterbalancing the philosophy of absurd and social rebellion.

From Sartre I would take his brilliant insight about being subject and the object in the same time. Being an individual, self, living in the subjective world demanded continuous choices and the desperate search for ultimate freedom. Being seen by other, being and object required sticking to his principles: anti-establishment at all costs, tormenting himself with denouncing the family, the democracy, and common sense as the tainted values of traditional western civilisation.

         I grew up in the post-war Poland, where to the previously mentioned list of twentieth-century follies we could add some local ones. “Liberated”  from German occupation by (of all possible “liberators”) our eternal nemesis, Russia, Poland falls into 45 years of the twilight zone. Poland is independent, but ruled by Russia, there is no freedom, but people talk freely, sometimes people are arrested, but most often not, there were elections but there was no choice etc, etc. Naturally the intellectual elite, so-called “inteligencja”, was fascinated by the existentialism and absurdism. So I sucked it with the mother’s milk, all the jokes were absurd… “do not worry if one of your legs is shorter: the other one is longer!” But I become a scientist and a doctor instead, or maybe it is why.

My intellectual journey took me from the theories of immunity to the theory of evolution, from Darwin, via Dalai Lama to Varela and Evan Thompson. At the beginning of the essay I defined the authentic life as the life led according to values which are my own. And I was wrong, or at most half right.  The term “authentic” comes, I think, from the world of arts. It means true, not fake, but not only that. Nobody would call authentic the real picture made by a 6 years old child. The second, slightly hidden part of the term is “master”. The “authentic “ means “original, by a true master”. So the same, even more hidden, assumed, is the part of the “authentic life” definition.  It is assumed, well, I assumed and naively thought that everybody did,  that when I’d followed my deep values,  my true heart, when I’d  be spontaneous, authentic, becoming – I would do good. It is enough to shed off all the pretense, all social anxiety, fears and hypocrisy – and one stands naked, like a sculpture of the Greek god inside the block of marble for the ancient master sculptor. Just chop off these unnecessary stones and one will be beautiful and virtuous. This is where the guys mentioned in the beginning of this extremely long paragraph come in. The Great Myth of the Human Nature.

I do not find this assumption in the writings of Camus and Sartre. Maybe I did not read enough, maybe they just did not have enough optimism.  I imagine that they experienced so much evil, saw so much negativity in the world, that the absurd, the” no sense”, nothingness  was somewhat an improvement, sensible point to start being.

In the Sartre’s talking about the Other I find an aura of a foreboding distrust and anxiety. “For example, the potentiality of the dark corner becomes a given possibility of hiding in the corner by the sole fact that the Other can pass beyond it toward his possibility of illuminating the corner with his flashlight.  This possibility is there, and I apprehend but as absent, as in the Other; I apprehend it through my anguish and through my decision to give up this hiding place which is “too risky” (Sartre, Being and Nothingness, pdf, page 264). A little boy in the evil world of Others.

But, by Jove, this Other is our only hope! We are hypersocial species, every human baby ( I know about babies) builds her world with the pieces of the worlds of Others. First the Mom, then the rest of the family, then the teachers the friends, the society… We take, we soak “the existence” of Others, put it in our brains and hearts as “observations” or “experiences” and then , and only then, they become the pieces of our personal world, “our essence”.  This set of data, at first very simple, emotional and primordial, later more sophisticated and complex create our world. Our brain can not heap these experiences “as they come”, randomly dump them in the memory, like we cannot learn the language from the dictionary.  As the brain structure develops as the myriads of neurons migrates and connects  according to genes and the environment, creating a human being, these experiences, in the similar fashion, create the rules and beliefs and paradigms. This is similar to Chomsky’s language structure- this is genes-led-experience-becoming-knowledge structure. That is the worldview. One’s world and the worldview is being built simultaneously, from the birth to the day one dies.


So, I believe, the existentialist were right, l’existence précède l’essence, but the world is not absurd. We see our world through the prism of human nature, a solid, species-specific brain architecture and its content, our worldview. These are our stories and it is all that is. This includes The Myth of Human Nature. And our darling dance of nature versus nurture, or facticity versus transcendence will always be with us. The trick is to practice being mindful of it.



Camus, Albert. The stranger, First Vintage International Edition, March 1989.

Camus,Albert. Suicide: the only truly serious philosophical problem. (pdf )

Camus,Albert. The myth of Sisyphus (pdf)

Sartre,Jean-Paul. No exit and three other plays, Vintage International Edition, October 1989.

Sartre, Jean-Paul. Bad Faith (pdf)


TER (towards evolutionary reality)- the concepts of time and explicitness

Many complicated concept are greatly simplified and demystified.

The time.

The Universe is still. It is such  and such, mathematically pure and complete.

It is completely implicit, no communications, no axioms, conventions, paradigms.

As I am trying to understand it , I am doing it in the way my mind allows me to do it.

I am naming , making sense, categorising, communicating.

This creates my Universe, the only reality I can get.

I have been creating this and learning about this reality since birth.

Now, almost 70 year old, I believe that that process is common for all beings.

All beings who have nervous system,  create their Universes with the a marked degree of explicitness.

It is possible to prove this by examining their nervous system and find  some description of the reality or understanding.

As we would use our mind for this investigations, we’d find that even very primitive  beings

would “use’ two categories very familiar for us.

1. good-bad category

2. Level of intensity category.

Both of them contain the concept of time in them:

1. “Good” means – live longer- means- bigger number of behaviors/ experiences/ choices/units of understanding/ chances to multiply between birth and death.

2. “Intensity” divides immediately into the energy concentration, distance( space) and time.

This will tell how many of these behaviors can be packed between birth and death.

So, so simple- this is the origin and nature of time in the intellicentrism. Without doing something, without understanding, making sense of something what is time good for.

Remember: there is no Nobody Universe!

The explicitness.

Simple behaviors/experiences/units of understanding shift from implicit to explicit rapidly.

In one pocket you have 2 dollars and in other also 2. Your being 4 dollars worth is completely implicit. Then , ka-boom- you pulled them out – everybody sees 4 dollars, or you just say “ I have 4 dollars” or  just 2+2= 4. or you scribble this on the blackboard- whatever you do – the shift to explicit is rapid and complete. The communication is full across very broad social spectrum. At least most humans , excluding the infants and imbecils, will get it. You feel kind of strange- implicit- then you think- I know , I am hungry!- more explicit, but except for you and your wife, nobody knows. Then you shout”I am hungry”, then you tweet it to the whole Universe, then additionally you gesture ‘ mangiare, mangiare”- more and more explicit. But the concept is more complex and communication less complete, less explicit. (see also “implicit and explicit worldviews”)

With the evolutionary march of complexity, the level of the explicity is very important. The animal’s expression of its life purpose  is mostly implicit- it is the sum of its behaviors experienced by its parents, mates , offsprings and the rest of the social group. Very, very few of these behaviors have the characteristics of communication, even fewer , of the metaphor.

But still, the nervous system has the ability to mushroom complexity relatively easily by increase of explicity, that the other systems of the nature just have no chance. The development of the metaphor, then language, then the culture, then reflective thinking, is so energetically cheap that the rest of the all life systems(eyes, necks, crocodiles, birds and monkeys, civilizations, et caetera, et caetera ) practically stop evolving.

Also, most of the systems have clear evolutionary constrains:

the neck can be only so long – see giraffe’s dilemma,

the brain can be only so large- see pelvic dilemma,

the  population can be only so large- see Malthus, or year 2050 dilemma.

But explicity? Can you see the limits of the depth of communication, closiness of relationships, or how much you understand or love? And all of these with the shift of the hierarchy of the few synapses and a smile.

Czy by sie Ter podobala Jezusowi?

Czy by sie Ter podobala  Jezusowi? Bo Buddzie na pewno.

Najwazniejsze punkty  TER ( towards evolutionary reality)

1.Materialna rzeczywistosc jest “podlegla” albo “zdominowana” albo “zalezna” od idei niematerialnej . NP.katechizm:” swiat byl stworzony z niczego dla nas , abysmy go doswiadczali”

albo Howard Thurman: ”nie pytaj co swiat potrzebuje, zapytaj co daje ci natchnienie. I rob to. Czego swiatu potrzeba, to ludzie z natchnieniem” moje tlumaczenie, “what makes you come alive” =natchnienie?, entuzjazm? pelnia zycia?

albo:Roald Dahl : “ a przede wszystkim, blyszczacymi oczami ogladaj swiat dookola , bo najwieksze tajemnice sa zawsze ukryte w niespodziewanych miejscach. Kto nie wierzy w magie, nigdy ich nie znajdzie”

2. Wszystkie istoty , teraz, w przeszlosci i przyszlosci doswiadczaja ten sam swiat.

3. Nauka i nasze zrozumienie swiata musza sie zgadzac. Nie mozemy sobie pozwolic na przymruzenie oka albo “zgode” na odmienne opinie. Nauka bez filozofii zruinowala kulture i nasza planete, kazda chwila jest droga zeby to odwrocic.

4. Koncept “mojego swiata”, czyli “ jak ja widze ewolucje funkcji mozgu”, jest podstawa mojego rozumienia swiata, moich uczuc i mojego celu.

5. .Moj zwiazek uczuciowy (‘stosunek”?) z toba ,z toba, i z toba, moja Mamo, i z toba moj Ojcze, jest lustrzanym odbiciem tego ja, ktory probuje zrozumiec. Czyli , jestesmy- ja i Ty.

Tak, Ty. Im bardziej sie poznamy, tym berdziej sie mozemy zaprzyjaznic. Jeden na jednego. Jesli stworzymy “nas” to ze strachu przed “nimi”. A to nie byloby evo-ob

6.Moj swiat, ktory buduje od momentu poczecia, sklada sie z informacji/doswiadczen wzietych ze swiatow tych istot i  jest czescia kazdego z tych swiatow. Jest on takze moim celem, tym co zostawie, moja niesmiertelnoscia.

7. KIedy umre  , natura mojego swiata sie nie zmieni, nadal bede czescia tych swiatow, to

podkresla odpowiadzialnosc i beztroske. Nalezy umrzec kiedy ta spuscizna jest maxymalna, ku uciesze wszystkich zainteresowanych.

8.TER jest dziwaczny, przeciw-intuicyjny i radykalny. Nawet ja , ktory go wymyslilem i “siedze w nim” od dawna, czasem wen wierze i jestem pelen zachwytu a czasem watpie i chcialbym to rzucic “w czerty”.

Would Jesus like TER?


Would Jesus like TER (towards evolutionary reality)

I think so, and Buddha would for sure.


Basic principles of the evo-real worldview:


1.In my worldview the material reality is dominated by or dependent to immaterial ideas. For example:my catholic catechism: “the world was created from nothing for us to experience and enjoy”.

or Howard Thurman: “ Don’t ask yourself what the world needs; ask yourself what makes you come alive. Because what the world needs is people who have come alive.”

or Roald Dahl: “And above all, watch with glittering eyes the whole world around you because the greatest secrets are always hidden in the most unlikely places. Those who don’t believe in magic will never find it”.


2. All beings (past, present and future)  live in same world, they share same reality.


3. The Science needs to be compatible with our understanding and the worldview. We can not anymore afford “agreement on disagreement” or “taking the religion with the grain of salt’ or “wink of the eye”. The science without philosophy have ruined our culture and our planet over the last 500 years of the hypocritic truce. We have to reverse it and it is not a moment too soon. The TEO is scientific idealism.


4. .The concept of “my Universe”  or “the way I see the evolution of the function of the brain”, is absolutely central for my understanding of the world, my feelings and my purpose.


5. I relate to you, to you, to you, my Mom, to you my Father as a mirror image to seeing myself, this understanding me or the evolutionary me. So, this is me and you. Yes, you. The more we know each other, the better friends we’d become. One on one. As soon as we create “us” it is because of fear of “them”.

6. My Universe , which I have been building since conception, consists of the experience/ information taken from beings I have related to, directly or indirectly. My universe also contributes to the universes of these beings. Obviously, my Universe is my project, my purpose, my legacy and my immortality.


7. When I die, nothing much will change. I will continue to be part of the Universe of these beings. It brings responsibility, purpose but also great lightness.


8.TER-kind of exaggerated existentialism- is weird, counter-intuitive and radical.  Even me, who invented it, and dwells in it for ages,. sometimes I believe in it, and everything seems to “click” in harmony, and sometimes the routine and convention takes over, then I doubt and want to give up.



TER (towards evolutionary reality) and free will

Our beloved science describes the world better and better. Every day this or that puzzle is solved and the mechanism underlying world’s workings explained.

This includes human behavior- which means our actions.

If science explained it- were our decisions just an illusion of the free will?

Maybe not completely, science doesn’t know everything… yet. But, the smarter we get,  is the amount of the free will shrinking?

Or, while subjectively, we feel like we decide, but really, really- is it not all determined by the complex world machinery? Or some other Omnipotence?

TER, with the mechanisms of the evolution as the underlying principles, is not a new science. It is difficult to call it philosophy- it is too simple, it is kind of attitude or mental trick. But it is very dramatic and counterintuitive, it actually shatters basic common sense.

According to TER, every animal, including humans, with birth , starts building its own universe. It uses its genetics,  instincts, the perception and  the interaction with other animals to build its world. It is the only reality the nervous system can build- with evolutionary constrains- solid and reliable- best for survival.

In human , which is a hypersocial species, the input of others is immense and tightly woven with personal learning. My universe is mine but also my parents’, brothers, friends,

ancestors, teachers, leaders, artists, also monkeys, fish and sponges.

What’s dramatic and truly mind-boggling is, that there is no Nobody’s Universe.

Just mine and yours, and yours and yours- everybody’s Universes  mixed.

There is no division into subjectivity and objectivity. My Universe is real, scientific and built by me. There is no free will questions and problems. I keep building it to be happy and to make you happy, this is my pride and responsibility and concern. In the evolutionary objectivity the free will exist by definition, no matter how much will be “explained’ by science.

The foreboding world-machinery with its predeterminism is snugly tucked inside my worldview and my actions and my figuring things out continuously shift my reality.

Evolutionary Reality

Evolutionary Reality

Only today I realized that it come not only from studying the evolution. I started to meditate daily about 5 years ago? and this practice, close to the Integral Practice is responsible for the creation of the concept of the evolutionary reality.

All I have, all what’s real for me is my Universe. It is almost tautology . But not completely, as this Universe include my knowledge of the Universes of others.  Obviously of My Mom and my Dad, the teachers, authors, and philosophers, inventors and explorers. Also the universes of my ancestors, cavemen, apes and fish. My Universe contain an evolutionary selection and distillation  of knowledge , of the experience, of beneficial behaviors of the countless organisms or complexity units.

I can not imagine Nobody’s Universe.  Certainly the fish  doesn’t know it. So a special Nobody’s Universe Detection System would have to sprouted  somewhere along the evolution?

I think we are the only species which believes that there is Reality beyond my Universe (Nobody’s Universe).