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IS THERE AN OBJECTIVE MORAL ETIQUETTE ON ORGANISATONS?
-- A philosophical musing in a period where the
economical news are hardly containing one single
surprising item
[As of 2011:6:2 (early morning, as for GMT hours)]
Author of comment can contacted at atiroal@yoga6d.org]
At the moment of writing, the types of news found
concerning world economy are mostly all severely
unsurprising (with the sole exception of some imagined
bacteria in spanish cucumbers that didn't turn out to
come from spanish cucumbers after all). FIFA is still as
corrupt as always, people are preferring, thinking it is
smart, that very non-smart thing called SmartPhones, and
Wall Street is, as before, giving its first price medals
to all companies who has excelled in cunning and
reckless use of advertisements and person data.
I use the opportunity, naturally, to fill in some of
the gaps with comments I would have liked to seen,
instead of these cucumber news (serious, though, as they
are, for Germany, where there are causalities due to
the non-spanish non-cucumber disease, and it is to be
hoped that the food bacteria are traced and removed and
that spanish fruit exporters get their expected revenue
back, also).
Most people I communicate a lot with sooner or later
profess some, strong or mild, belief in the reality of
luck -- as something meaningful, as something more or
less deserved, as something which go beyond mere
mechanical causation -- the concept of synchronicity,
which is the only bit of work that Jung produced that
I seriously vouch for with all my heart, is used by the
more advanced communication partners.
In other words, these people do not find it an insult
to attribute some aspect, big or small, to any successes
they might have had or are presently enjoying, to luck.
In fact, quite of few of them would regard that as an
extraordinarily good compliment (especially when it
comes in addition to, rather than in replacement for, a
compliment on skill, talent and passionate work and
such).
For they would regard the presence of luck as a sign
that they are have having a moral kind of high-standing
synchronicity account, in the cosmic bank, so to speak.
That this is not such a far-fetched idea as it might
seem to some who has trained themselves in classical
physics and the physics of the atheist kind as developed
by Niels Bohr and Albert Einstein and their followers in
the 20th century, should become clear to all as soon as
two factors of the causal world of particle flow are
taken into consideration:
(1) Every causal flow -- also in our brains --
involve fluctuations which are essentially going beyond
causation, and which, according to the work of J.S. Bell
and empirically studied by A. Aspect, has nonlocal
features. It is a point of view agreed upon also by the
otherwise not very quantum-optimistic scientist Einstein
that these fluctuations are of a nature so that they
prevent any absolute measurement of them, whether as
concerns their time or clock data, their energy size,
their position, or their motion. The only way to get
very precise movements is by means of creating
artificial situations which squeeze a certain
measurement feature out of the situation. The details of
Heisenberg's uncertainty principle can however be
metaphysically argued and indeed also challenged in
several ways, but not easily so. The challenge I mount
of these things certainly do not re-establish old
atheism and its causality in any way.
(2) In contrast to the view held by some early
physicists, including Niels Bohr, in the 20th century,
the fluctuations are not always statistically spreading
over the same patterns so as to mask themselves from
occuring in macroscopic data -- in other words, they do
not always hide themselves from appearing to human
senses. They can enter into a state of quantum
coherence, and the more general concept of 'coherence' I
have refined so as to go beyond its original contexts so
as to speak of new levels of organisation which also is
inspired, at a philosophical but not formalistic level
by the thought-works of the physicist David Bohm.
It is by this coherence found in pkt. 2 that we are
getting a window into how the deeper patterns beyond and
between the finer levels of causality can create
holistic patterns with many mental features going across
the universe, expressing themselves through tiny
movements which are sometimes moving together. To see
how electrons can suddenly make an impact on a human
brain, imagine that they usually move around without a
common melody. But if, as seen from thousand of miles
above this planet's surface, all human beings suddenly
moveed coherently even for just a second, it would
create a noticable vibration which could be detected
from space. Similarly, the extremely minute features
studied by quantum physics can become macroscopically
important. This is not only something which is
mechanical or machine-like, as when it has been utilised
by what is called holograms or supermagnets. The very
criterions for how coherence do arise have never, in
subatomic physics, been given an independent empirical
study, but rather it has been left to itself, in a
corner of quantum theory as it were. In my own
supermodel theory, I have given it a philosophical
feature of holism or gestalt, which can be used, at an
informal level, to produce more mechanical phenomena.
But they are not always mechanical. They can also be
very highly synchronistic. Indeed, Wolfgang Pauli, a
leading physicist in Niels Bohr's group, agreed with
Jung in the notion of synchronicity, or at least this we
are led to understand by reading what Jung says in his
book which in English is called "Synchronicity" (which
is, again, the only work of Jung that I fully support
unhesitantly).
To go from physics to metaphysics, and in particular a
metaphysics of morals, is however an enormous step and
must involve very much use of fine-tuned intuition and
meditation on larger patterns of experience, going
beyond what can be presented to the measurement
apparatus of the typical conventional quantum sort.
However, it is possible to be honest and nondogmatic
also here. By a great deal of work, also of a spiritual
kind, one may then come to see it as a meaningful
proposition that a human being has a kind of
'synchronicity budget'.
This latter proposition is something I suggest that
you, when you have worked on developed intuition, can go
into for yourself.
It is the intent of this comment to open up for a
related enquiry, however, which is this: does an
organisation have a similar synchronistic -- or, as I
have called it (using a word I have coined, see other
writings), a 'goyonic budget'?
And, if this is the case, does it tax the personal
luck budget of a person to connect, voluntarily, to an
organisation whose synchronicity or moral standing is
low?
And I would say, obviously so, yes to both questions.
By 'moral', let's be clear, I do not mean agreement
with un-intuitive principles, such as those involved
when Facebook effectively sensors human anatomy or when
Apple does the same in its iCloud or for its iPad. To
me, it is immoral to influence humanity so as to look
away from beauty. It is immoral when newspapers attack
celebrities who earlier on had mild obesity with the
inevitable word 'anorexia' when they attempt to get
their legs more along the lines of those photos found in
such delicious profusion at Supermodels.nl, as one
example. I also regard the attempt by Facebook.com to
remove the concept of "friend" from a natural daily
language context and make of it some kind of shallow
computer-game-score like concept: they are vesting a
power they ought to let go of. For that reason, I regard
a person who spends much time with such as Facebook.com
as someone who is not taking full responsibility for her
own luck budget.
To engage in good synchronicity build-up, one must
sometimes endure phases with a little less manifest
success. One must be willing to have phases where one
stands more alone than that which perhaps is most
pleasant. For this reason, I believe that spirituality
as seen also through the perspective, or horizon, of
synchronicity provides a very important counter-point to
the typical measurements produced these days as evidence
of success, and as promise of more success if only one
participates oneself.
However, let me be clear: the notion of synchronicity
makes good sense only when seen as a parameter in
ADDITION to causality. Good synchronicities -- what I
call goyon -- is a tendency for certain forms of
wholeness features to arise, when the fluctuations
within causality especially allow it.
ON HAVING GOOD JUDGEMENT
-- Elaborating the art of intuition
[As of 2011:6:1 (early morning, as for GMT hours)]
Author of comment can contacted at atiroal@yoga6d.org]
In all areas where people try to get success, such as in
economical questions, and questions of successful
performances in a job, and also socially, we find
speculations on the art of making good judgements. This
is, naturally, also one of the keys to meaningful
spirituality. It is commonly found that human knowledge
is incomplete and never quite so right as to be able to
lead to all the correct deductions. In other words,
analysis and sheer logic is not enough, and must be
supplemented by another factor, which we might call gut
instinct, however the word 'instinct' may sound to
animalistic to some, and intuition is a more subtle
word.
But is there an art, per se, of making good
judgements? Certainly we can sharpen our ability to
think clearly, but can we sharpen our intuitions, or
fine-tune them?
If we define 'intuition' as surprisingly correct
insight, possibly vastly surpassing available knowledge,
expressing itself for instance in terms of action but
also possible in terms of what is said or thought or
felt, or such, then at once two questions present
themselves: first, how are we to judge whether something
is correct or not, when in many cases where we would
like to apply intuition, this is itself a question which
seems to require just such intuition -- for it may
involve a vast number of valuations and premises which
are only partly available; and, second, what is our
worldview -- is intuition coming from spirit beyond
body, or from merely a particularly clever capacity of
the brains and the nerves in the body, somehow?
It is because these two questions in what I have seen
of discussions of intuition in an economical context --
such as, how to get success in career -- so often have
been brushed over or taken for granted, that these
discussions come out so superficial and the advices
given are typically so trivial.
In this short commentary (but see my many other
writings about this, both earlier ones and, obviously,
more to come regularly, also in stamash context), I will
merely point out what I find as intensely fruitful
points of view as to these two questions. Those who
sometimes consult me, by the way, intuitively -- that is
to say, to get an impulse from me as to something they
are doing -- might recognise what I here say in what I
typically say, before, during or after I have given
private advices -- which I sometimes do in profusion,
and this has happened regularly for years, with many
interesting and generally positive results.
So here are the fruitful points of view, in the
reverse sequence:
(2) Worldview. Is intuition from body and brain and
nerves in the body? Very clearly so. Intuition is, also,
that. It involves reading subconscious patterns,
patterns detected but not yet conscious. Is it limited
to that? No, the fruitful point of view is that although
desire to believe and fears of the opposite and all that
can strongly confuse a person, intuition can go through
all that in playful, harmonious moments of great grace
and touch upon things through a kind of spiritual
antenna we all have, an antenna of beauty and wholeness
which can utterly surpass all stored-up knowledge,
whether conscious or subconscious.
(1) As for the first of the two questions, how can we
evaluate whether an intuition is correct or not -- my
advice is as follows: begin with the intuitions on the
greatest things in life -- love, beauty, God,
reincarnation, soul, spirits, the mortality of all
humans, and the importance of relationship, empathy,
compassion, and the values of a personal career,
education, caring for the evolution of society, and so
on. By getting the values sorted out, you will
de-emphasize your own career and ego, and achieve a more
holistic, more true standpoint, more aligned to that of
God and the muses. For, I think it is fruitful to say,
intuition is never something a human being can use as a
tool within purely selfish goals. To evaluate whether
something is intuitively right or not, is also to
evaluate whether it is right in a greater sense than
ego.
This means that, if a person consults her own capacity
for intuition, or that of another, on questions of what
is right to do, it may benefit this first person in an
obvious sense, but it may also not benefit this first
person in an obious sense -- even if the intuitions are
true. For the true intuition, from the grand perspective
of Life, so to speak, may be that it is better to cool
down such-and-such aspect in order to allow a different
aspect of oneself to flourish. This may be what is more
called for in society, for instance. Or it may be what
is called for to balance out an over-emphasis in earlier
living. Some actions may be right to do in order to get
a certain type of learning, or even tough trials, in
order to test one's capacity to resist corruption --
just as one example. So, in short, it involves the whole
person's entire life and set of values in all ways to
begin to live intuitively. It simply cannot be evaluated
fully by any egotistical point of view. It can be
meditated on, one can sense, after a good while, a great
deal of harmony connected to the following of what
appeared to be a genuine intuitive advice, but only
after many roundabouts may this come forth.
In short, as to this point, one must let go of greed
for any too-quick evaluation. Ultimately, it is not
really given any absolute nor any infinite knowledge
about what is entirely right in all senses to the human
mind. It can approach a rightness, when there is a
humility, and a grateful attitude towards these things.
Great intuitions have to be deserved, they can never be
taken for granted as something which one can demand on
as a tool for private purposes. When it is right that
money or career flourishes in a certain way, a person
who approaches the grand questions of spirituality in
all wise ways will naturally get more intuitions.
MORE THAN LITTLE IMMUNITY FOR SOCIETY-RESCUERS
-- Lawbooks, here and there in 'the law is equal for
all' democracies, must start getting real about
protecting those who protect -- notably, fire folks,
police folks and medical emergency folks
[As of 2011:5:21 (evening, as for GMT hours)]
Author of comment can contacted at atiroal@yoga6d.org]
Most who take time to think about the world and the
world news, also economical breaking news, -- including
this author -- are happy and grateful that this can be
done without first-hand direct contact with the
phenomena discussed. Objectiveness in any work which has
any aspiration towards journalism at all has a rule that
'one better check with at least three different sources,
and sources who have little personal interest in the
matter are usually the most trustworthy ones'.
By intuition, one can then come to a meditative
first-hand contact 'from within', and this is part of a
mental worldview which can be spiritually as well as
rather scientifically, or by what I call 'neopopperian
enquiry', be explored from week to week: the internet,
when uncensored and searched at random (rather than pr
sponsoring or pr friend-advice), stimulates and also
challenges any views one has about the world. It calls,
then, on going deeper into one's own personal capacity,
by the smart subconscious processes of gut feeling and
what Robert Pirsig (man behind Zen and the Art of
Motorcycle Maintenance) called 'gumption'.
But there is a class, or a segment, or a portion of
every relatively well-working city and country where
brave people are, many times pr month, rushing at great
speeds to rescue people at risk: emergency folks,
police, fire crews, ambulances, and some more such.
These do have a different situation than the meditative
one: they do not have the luxury of leaning back and
calmly evaluating three different objective sources as
to an event. They are part of the event. And they are
human and they are real beings who make real mistakes --
mistakes, we would obviously think, that they never
would be near to be punished for.
I have heard of stories, of course, in which the
opposite is true: but that (for instance norwegian) law
makes a fire truck driver crashing into a private car
on its way to stop a house from burning down, entirely
responsible for the event in all ways -- as much as
anybody driving recklessly to watch a movie -- is
entirely surprising to me. I thought there was a kind of
moderate impunity at works here, allowing strong work of
extremely vital kinds to be done strongly and as
extremely as the situation calls for -- with obvious and
total protection from any unintentional mistakes
including causalities on the way.
Unintentional causalities MUST arise when emergency
crew do their work well in a complex city of
occasionally strong needs. But then law MUST protect
these folks.
It was through a conversation with some members of the
new firecrew near my atelier (at Smestad), that I
realised that the state of affairs concerning such
obvious things as protection by law of these folks is
messy. We touched on this issue as I asked, out of a
purely personal interest, whether one needs to use as
much volumous sirens when clever use of lights seems to
me to be sometimes very much more effective in alerting
drivers to one's presence: cars are more often than not
full of sound devices, and sirens are notoriously fairly
directionless when heard within a well-sealed modern
car. Flashing blue lights of a strong impact kind seems
to me to be far more effective.
They appreciated, perhaps, just this point quite well:
but stated that in any situation where any accident
arises, they will be asked for whether the applied the
maximum impact including sirens and this in a context
where law gives them but piecemeal bits of immunity -- a
very moderate moderation of responsibility indeed. At
least, this is the gist, the flavour of what they said,
unless I misunderstood them. The rules and regulations,
as shaped by some officials earlier on -- at least, then,
in Norway, declare that full impact of alerting devices
must be much used, and that if anything goes wrong,
they are pretty much to blame.
I have no problem of understanding that in absolutely
filthy dictatorships like that of the present Syria or
Iran, such elements as the police should not get one
iota of additional protection -- they are part, in those
dictatorships, of the problem of the dictatorship. But
not so in democracies, except in some definite cases
where organised crime groups have come to bully or even
overtake some public functions -- Mexico City, some
mafia-riddden cities in Italy -- and such.
But in ALL well-functioning democracies, it is a fact
that most people, at least -- in my opinion -- when
given a little thought to meditate and ponder, not just
with brain but also with mind and heart, over the matter
-- would rather have emergency functions being more
effective than less effective, especially as
complexities of cities grow with overpopulation
structural problems.
And effectiveness must be stamped into the lawbooks,
the rules and regulations: somebody putting his or her
own life at risk to help society in an emergency
situation should never ever get punished for doing
mistakes. To be punished for being drunk, yes, to be
punished for meaningless use of force such as in a kind
of armed temper tantrum, yes -- but on duty, doing
meaningful, risky, complicated tasks, immunity of a
great, generous sort MUST be given to fire crews, to
ambulance crews, and to police emergency crews.
It must be fully legal to do mistakes when that which
is done is crucial to other people's life and
well-being.
Spiritually, I have earlier given this quite a lot of
thought. It was at that time motivated by an
understanding that beyond the money-motivation, many
people are motivated by the concept of FAIRNESS. This
seems intrinsic as concept in most children e.g. of age
6 or 8 or 10 who has grown up in fairly secure, fairly
affluent conditions: it seems so natural to them that it
seems very hard to consider that it is merely a result
of social conditioning; although it can be clear that
too many disappointments early on can harden a child
into thinking like, well, a hardened adult.
Now, there are still some people it seems -- whether
they publically state that they are regarding themselves
as spiritual people or not -- who associate spirituality
by ascribing fairness to a binary either -- or event,
that of ascent into the heavenly vs the hellish gates.
This, indeed, can be heavily challenged if one extracts
a good piece of coptic christianity -- disregarding much
-- and adds to it a garam masala of reincarnation
thoughts. Another way of challenging it, more near the
atheist view, is the buddhist version of karma. There
are still more ways of challenging the binary type of
fairness worldview.
That the binary type of fairness is a fairy tale
should be obvious to all, by now. In this world, actual
and no longer a simulation, -- confer my views on how
some aspects of some of the past can be said to be a
'simulation', described in the Firth CD package, in
connection to free-wheeling early text games there, in a
background philosophical text, released March--April
2006 and available at yoga4d.org/download for those who
have the patience of installing LISA_CD to a totally
classic PC -- every action unfolds in terms of very many
consequences, and it requires an absolute intuition not
given to human gut feeling to ascertain them all, before
doing anything. Rather, gut feeling can -- by what is
supposedly a combination of brain-as-machine with
subtler energies which go beyond all notions of neurons,
synapses, and such -- what some would call 'mind' or
'soul' or 'spirit' -- give a human being a relative
conscience or judgement as to whether the upcoming
action is good or not so good. But no action is binary
the opposite of good. And no action is absolutely good.
Human beings are confined to express themselves along
the pathways of relativeness. In terms of fairness,
several questions can be raised, and indeed I have
(elsewhere, also on front page of yoga4d.org and on
writings connected to what I have coined to be Stamash
self-defence or self-defense) attempted to answer
several of them. Some of the most complicated questions
concern that of e.g. children struck by extreme weathers
or other incidents, and they will naturally want to
know: in what way can spiritual people say that
everything that happens is, sooner or later, in one way
or another, fair?
When we push the questions to extremes -- and we ought
to, sometimes -- then room for meaningful, rational
alternatives do narrow rather abruptly. An innocent
person killed by emergency crew rushing by on their
business is an innocent person: and also, the emergency
crew are innocent in so doing, for they have the right
to do mistakes, as much mistakes as need be, as long as
they have a documented skill to do their job and
obviously act with the right intentions.
The binary view of souls is silly. The karmic views
are more meaningful, but complicated: as in the ancient
fairy tale or bible story of Job, in Job's Book, -- all
sorts of problems may strike a human body and the
solution cannot possibly lie, as some versions of
hinduism will have it, in speaking of grave mistakes in
the previous life. Nobody can do that many mistakes to
get such fates. But it is not my intuition to regard the
universe as lacking in fairness. I think Gottfried
Leibniz had a point when he suggested that humans can
never understand the world fully, but that IF they do
indeed believe in a God which is sheer beyondness in
perfection and compassion and intelligence, somehow the
world is the best of all possible worlds. Still, it is a
perspective that is best said in a comfortable sofa, or
more easiest believed in some such circumstances.
Well, I do think the world is the best of all possible
worlds. The fairness I see I regard as a the capacity of
humanity as a whole to learn more and more, with each
thousand of millenia (it is not a fast process) --
concerning spiritual enlightenment. This learning is
extremely complicated and if it were not, it would be
made into a formula, it could be understood in an
absolute sense, and that would be a hubris -- it would
lanch the human being on a meaningless nietszsche-level
of the fairy tale of the super human, the x-man, the
superior race -- all that foolishness.
Instead, I propose, those who have a spiritual faith
of some sort must be willing to entertain the notion
that some parts of their faith makes sense, while other
parts are poorly thought or plainly speaking, wrong. I
regard it as wrong not only that souls binary either get
infinite rewards or infinite punishments -- here I agree
with Lewis Carroll, the author and professor, who wrote
about this after suffering a great deal of punishments
himself, from the law -- but I regard it also as wrong
that the human body, no matter how much it has of souls
and spirits and such, as a one-to-one identity between
body and soul, or between body and spirit. Rather, those
who are exposed to severe pains are at the soul-level,
the spirit-level, fundamentally different than those who
regard more ordinary joys, satisfactions and everyday
pains. While I regard the views of Stephen Hawking on
the human brain as professorial total poppygock and
nonsense, and the views of Richard Dawkins on the attack
of spirituality as only adequate relative to a couple of
not-so-interesting branches of spirituality -- and I
regard the metaphysics both believe in as expressed in
what I have seen of their published works so far as
brittle and fairly irrational, in light of possible
coherent alternative views, -- I do agree that the brain
CAN BE a machine (something Hawking very recently said
in an interview). When the body has too much pain, the
brain is no longer in the sensitive state: sensitivity
shuts down. Instead, the human being becomes more the
automaton, and remains so until the body vanishes or is
totally healed.
This is what I think is the EXCELLENT spirituality.
Meanwhile, I suggest those who lean towards either
marxism or plain atheism in their view of the human
brain -- as a bundle of conflicting incoherent
transistor-like impulses which only by miracles become
coherent -- confine their criticism of spirituality to
the UN-EXCELLENT forms of spirituality, notably sharia
islam and non-reincarnation versions of christianity, as
well as some form of dogmatic godless reincarnation
views, or dogmatic multi-god ideologies, and similar
such.
Then it may be possible for these very verbally active
scientists to realise that science is only something one
can be for some minutes every month, for it is a great
strain on the brain to narrow oneself to objectivity and
they shouldn't pretend they can do it when they can't
(as they obviosly can't) -- and that in the realm of
philosophy, by adding the ingenious device called a
'question-mark', we can all create a larger human
conversation about what it is to be human, and the world
might be in its essences, and what might be the nature
of the Maker. At least, humbly or not, I do recommend
this.
This latter part, then, of this little -- essay, I
suppose it is -- concerns those who are at present
consumed with understanding more about fairness and
synchronicities and such. But I insist that the logical
part on the laws and the required immunity elements for
some parts of meaningful emergency crew activities
stands proudly and effectively on its own: and I hope,
for the benefit of good societies, however much they
call themselves 'democratic' (and 'democracy' must
always be a question of how-much, it is not either-or,
confirm my view on this in News Archive section called
something like The Democratic Aspect of Human Governance)
-- however much, also, one may disagree with Plato's
totally sharp criticism of democracies as being but
mere instruments of laziness and egotism -- I think it
ought to be fairly clear to all thinking human beings
with real minds that people who do a public emergency
task, whether for a season or a month or shorter or
longer -- deserves full protection in all senses so as
to get the job done, while each job is done. (Another
question, which I raise in the above-mentioned earlier
article of mine, is whether power-jobs should be rotated
so as to prevent dynasty-like and corrupting
developments, but this is, after all, a fairly separate
question.)
SIX REASONS WHY AUSTRALASIA IS THE WORLD'S HIGHEST
QUALITY ECONOMICAL REGION
-- And four reasons why it is neither South-East
Asia, North America nor Europe
[As of 2011:5:21 (early morning, as for GMT hours)]
Author of comment can contacted at atiroal@yoga6d.org]
In the opinion of this writer, too many influential news
stations offering advices to the ears of economical
thinkers in governments and in companies, are a pack who
follow the advices of their friends rather than the
advice of deeper reason and intuition. They are, rather
like the sillyheads mapped by Facebook -- now virtually
a part of Microsoft -- doing things on the level of
their chums, rather than using their own brains and
hearts.
By the way, the fact that Facebook has sold its
search-soul to Bing through and through means that the
market is fully open for more interesting alternatives
to Facebook than the too-resume-oriented versions seen
so far, such as with LinkedIn, and the
too-mobster-oriented versions, such as this
Formspring.me. A Facebook which is not the Facebook used
by everybody's grandparents, and which is not a monster,
and not sold in to whether Google nor any other big
industry, -- indeed a whole little network of such, and
not dominated by any chinese state like Renren -- now
the time has come for these to truly get into shape and
start making money and all. And those who us who like to
listen to radio might find it possible to listen for a
whole hour without having the ugly mantra of Facebook
repeated near a dozen times, -- leading to an elevation
of the quality of the radio transmission.
But I am swaying from the point.
The points is that Australasia -- combining what far
more informally is also combined if one says, loosely,
'Australia' or 'the australian region' -- namely, New
Zealand, Australia, and the neat little occidental
islands nearby, some with a french focus -- this region
has in it what it takes to measure on top of economical
regions when we look at quality themes. And this ought
to speak to currency day-traders, to sports and tech
companies, and to news-makers in general, and it can
balance out that misperception which pervades in some
parts of the typical economical mainstream news
channels: namely, that all answers lies in either having
the most money, or the most oil, or the most high-tech
laboratories, or the most factories with low-paid
workers. A number of one-dimensional measures like these
added up do not give a multi-dimensional measure. And a
multi-dimensional measure is just what is needed to
evaluate economical quality, which includes also,
obviously, ecological capacity to endure in the coming
centuries.
But first, four reasons why the winners are not
South-East Asia (in other words, not China and, after
the tsunami, certainly not Japan), nor North America,
nor Europe.
1. Not any of these regions, however much their annual
production and annual national incomes are, have much
ecological stamina compared to what is required. Asia
has way too many people, it is all getting polluted.
Europe has a bunch of nuke power stations in coast areas
in the United Kingdom, and intolerable ways of storing
waste -- such as on ships -- vulnerable to extreme
weathers and attacks. North America regularly has
various ecological disasters, and more each decade.
Each of these regions must solve these solvable problems
but first they must reach the top of the political
agendas, and people power must help.
2. Technological innovation has gone far enough to
provide all people with all that is needed for quality
of life if this technology is used sanely, wisely,
rationally, holistically and meaningfully. In other
words, further innovation is not a key factor anymore.
It is not what counts, despite the hype around this word
"innovation", in the past few years. Fantastic scifi
innovations and inventions e.g. about batteries will
always grip the imagination of some, but.
3. These regions are, though in varying ways, getting
very crowded and the big cities more stressing and more
dangerous, with cliques becoming hard sects reinforced
by fragmentative use of the internet through
conventional search engines -- searching on opinions, in
stead of keywords, -- and through narrow-minded cynical
social network websites locking people into similarly
stupid people instead of widening people's perspectives
by challenges cliques and going beyond earlier friends.
4. Religiously, the crowdedness and stress in point 3
means that the lack of communal togetherness in dialogue
between people groups can and do lead to secterian
tensions, hampering quality of life in many ways, and
hampering economical development also.
Looking at Australasia, the region of Australia, New
Zealand and more, we find:
1. Nature in abundance holding people in awe over it.
2. Resources, although not in such extreme supplies as
find here and there in other regions, are pervasive.
3. Though secterian tensions do exist, the
spaciousness of Astralasia, and the vast beach regions
washing through people's minds meditatively, make bad
things wash out faster.
4. Australasia, unlike much of Asia, handles the
international de facto superlanguage of English in a
first-hand manner, important for business.
5. Though some regions are quake-prone, it appears
that dangerous versions of nuke stations are not in such
profusion as in Japan, China or Europe.
6. Australasia isn't hampered by rediculous national
histories going back many centuries with many bloody
wars and much nonsense backing up that foolish form of
nationalism which is so disruptive when sane, rational,
compassionate people are going to work together. Though
there is far from a bloodless past, much of Australasia
in its offical version is rather pastless, -- but the
shamanistic traditions do lend a tone to the past, and
also a sad tone, however aspects of that is becoming
healed.
All these pt 1. -- 6. add up to suggest that
Australasia is the world's number one economical high
quality region, to such an extent that the other regions
are also-runs.
Knowing this, the Australian Dollar, or Aussie dollar,
the AUD, ought to have equal role relative to the EUR
and to the USD and the CHF (Swiss Franc) as they have to
each other. These currencies are all 'safe havens' when
engaged in balance to each other, allowing worries to be
healed by the excitement of good trading of all sorts.
It is important for all the other regions -- not just
Europe, North America and South-East Asia, but also
Russia, South America, the rest of Asia including India
and Pakistan, and Africa and polar regions, -- that
there is a balancing, successful, big-nature region
without over-population, helping to provide a balm to
the rest of the world. Let Australasia retain its
stellar quality also in the future, it is good for all
the other regions that this region do have such a
splenditude. Australasia doesn't quite seem to
understand its own glamour so well yet, but I expect
that to improve, now that the Murdoch clan is no longer
as dominant in Australia as it once were, and for other
reasons as well -- including what Internet is making
possible of increase plurality in good thinking across
the world, also about the world, crossing the boundaries
set up by meaningless hierarchies also in thinking.
[Some articles have been removed, and, in some parts
of these archives, a few lines have been removed,
because the changing nature of the technology to
which they referred.]