Tag Archives: Communication

The Social Life of Plants

Plants have any number of methods to communicate both internally and externally in order to keep themselves informed and respond to their environment and developmental needs. They use this vast array of capacities to negotiate their way toward maturity and reproduction among other things. As it turns out, plants have a rich social life. They are for instance able to forge relationships with various benefactors in the plant and animal kingdoms and coordinate their effort, including the recruitment of other creatures, to ward off antagonists. They sense, and think without the means of a brain as we understand brains, yet they have the capacity to perceive and respond on remarkable levels which we are only beginning to understand. Here is a documentary on some of the recently discovered attributes of plants.

On Free Will, Awareness and the Nature of Being

Many of us think we have agency – the capacity as individuals to perceive a certain portion of the local landscape of reality and use that as the basis to act independently, making our own free will choices. It comes as a surprise to some of us to discover that while an element of that perception of reality and corresponding response using a component of agency may be a piece of the puzzle, it is a small piece, if a piece at all.

Most of what we perceive and experience can be more accurately characterized as being “along for the ride” on a wave of relationship dynamics that occur on many scales, including molecular scales which are driven by the trillions of microbial life forms that live in and on us. In other words, we do not experience things due to what’s going on solely in our head, we experience things that stem from any number of sources known and unknown for which we manufacture what is in our mind a plausible explanation for those experiences.

Our capacity to produce plausible explanations is the real talent of our brain – producing things that are useful, but not necessarily things that are accurate. These explanations are inaccurate at best and often miss the mark completely, yet they produce a convincing picture, leaving us embraced in the comforting delusional cocoon of beliefs that may serve us, but do not correspond to the reality of the situation. Here is a small glimpse at the real world we so rarely get a glimpse of with our minds:

http://neurosciencenews.com/gut-bacteria-emotion-7013/

Chemistry is Language

Just because we are not consciously aware of the influence of chemical communication signals that inform and direct our behaviors does not mean they are not present in abundance. The same way chemical signals like hormones within the body inform and direct the behaviors of various cells and organs, chemical signals also do this between us. Pheromones are chemical signals that change the behaviors of other animals of the same species.

Pheromone actions in humans have been investigated, but the evidence thus far is generally considered weak. While the evidence of pheremonic communication among every other organism is staggering, signaling such things as alarm, where food sources are, triggering sexual arousal and behaviors, bonding behaviors, repulsion and attraction and so on, somehow we have resisted acknowledging this same communication channel happening among humans.

My guess is this area of science has been historically stagnated by false assumptions and wishful thinking. Perhaps a desire to keep humans in a special class, perhaps due to the fact that we idolize verbal awareness so much we confuse our meager, error prone , but convincing verbal map with the actual territory, but the evidence that we are just like every other biological organism, the product of a complex tapestry of communication on multiple levels, which we only get to see a fragment of, is now emerging with more convincing vigor. Here is one such study along those lines:

http://www.medicalnewstoday.com/articles/318103.php?utm_source=dlvr.it&utm_medium=gplus

The Decline and Fall of the Manufactured Consent Cartel

Although this documentary is about viral videos, there are some interesting undertones in its storytelling that illustrate how culture has undergone a massive shift in recent years as a result of the democratization of information sharing through social media technology. The documentary outlines who and what rose to prominence, and who fell, as a result of the shift. It almost inadvertently documents the reasons for the decline of the influence of media and large corporations as the manufacturers of consent and popularity. Perhaps why they are so desperately grasping to regain control of the manufactured consent reigns through a bonfire of self congratulatory prattle and obsessive repetition these days.

Mate Selection Expressed on a Molecular Scale

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The level of detail through which behaviors are expressed that are aligned with ensuring adaptive advantage extends to the microscopic. In this case a strategy for sexual selection involves the production of some kind of protein or chemical in the ovarian fluid of ocellated wrasses which helps define the acceptance or rejection of sperm based on whether the male that emitted it will be more inclined to tend the nest or not. The idea being that those males more fit to carry on the species will be more likely to breed, enabling the species a better chance to continue forward.

From the article: “Female ocellated wrasses prefer males that build nests and take care of the fertilized eggs as they develop. But there are other types of males that do not provide parental care and compete to fertilize the eggs a female lays in the nest prepared by a nesting male. Small “sneaker” males hang out around the nest and dart in to release large amounts of sperm when a female is spawning. The females, however, seem to have found a way to thwart the sneaker males by giving an advantage to the nesting male’s sperm.”

Among the questions that might ride in the undercurrents of such a fantastically coordinated biological process if we anthropomorphize the situation a bit is; How does the female know that the chemical signature of “sneaker” males is different than the nesters? How was she able to translate this information into a coordinated process to produce a chemical in response that is able to  differentiate between sneakers and nesters and select based on criteria that is advantageous to the female? Regardless of whether or not these are legitimate lines of questioning, the behavioral dynamics expressed through the relational field we call biology certainly is intricate, and whether or not these are the right questions is not as important as recognizing that there is room for questions – plenty of food to feed a passionate curiosity.

To read the full article in Science Daily Click Here

What if relationship, rather than genetics is the dividing line between organisms?

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In the video below, Gershom Zajicek M.D speaks about certain viruses as necessary (obligate) symbionts; meaning we were once infected with a virus that is now in an inseparable relationship with us. The common idea is that viruses are infections, but he argues that they span the spectrum of relationships from destructive, to beneficial and in some cases, necessary for our survival.

Some of these vital viral strings, embedded in our genome provide services such as helping forge the relationship between the uterus and the early stage embryo, the formation of the placenta and so on. Because they offer adaptive advantage they have formed an obligate relationship over time and this is how they get to ride on the wave of relationships we currently call human. One example of the fruits of this relationship is the proto-oncogene which governs cell division. It helps our cells grow and divide in specific and limited ways to form and maintain such things as cells and tissues. In fact, when this process is broken we see cancer.

Among the things Dr. Zajicek proposes is that transposable elements (TEs) and Human Endogenous Retro Viruses (HERVs) are two names for the same phenomenon. Transposable elements are snippets of DNA coding that can communicate one cell to another, or across organisms or species, and changes the way an organism operates. This means they can actively modify biological functions during the lifetime of an organism. This method of evolution may need to be added to the currently understood mechanisms which include , descent, genetic variation, mutation, genetic drift, natural selection, and coevolution.

If HERV’s and TE’s are synonymous, this would have enormous implications not only to evolution, but to many other disciplines such as medicine, ecology and so on. TE’s, for instance, may be in some cases an immune response from one creature to defend against what it perceives to be a pathogen (from its perspective). We would receive this as a disease. There may be vectors, such as bacteria that mediate this process. If we look through this lens, we see the dynamic root of many of our own diseases in the way we relate in the context of the larger biological body of which we are part, and on which we depend for nourishment.

Of course, whether this vision is an ghost due to the lens or a clear image of what is really going on remains to be seen. If we expand the notion Dr. Zajicek proposes on to the larger biological relationship landscape, this would indicate there is an active dynamic and far less than random communication flow by way of meaningful structures, not only within species, but between them. It would mean that species may not be the level at which we should define organisms, but by relationship spanning from antagonistic to obligate. (Necessary). If we were to apply a ven diagram to the biological landscape, we would see many overlaps that violate what we have traditionally considered species. In other words, defining organisms by genetics alone may have blinded us to how the larger, more revealing biological relationship landscape works. 

While we have a long way to go to unravel this Gordian knot we call biology, if this proves true, it would explain quite a bit, have enormous predictive capacity, and if applied properly would have a huge impact on our understanding of evolution on many levels beyond the scope of Mendelian (inherited) genetics.

The Coming Social Age

Luther Standing Bear

The Japanese have a word “kodokushi” that means “lonely death”. It refers to people who died so socially disconnected they got noticed as a result of unpaid bills or the stench of their decay. From a wider view, this kind of death is an expression of social stress on a cultural level. It is increasing in places like Japan, where an individual’s social identity has been strongly tied to what that person does – their status in an atmosphere of decreasing opportunity to fulfill roles of that nature. When jobs dry up in a culture that heavily associates social identity to roles such as work and status with nothing of merit to replace it, so does a person’s social life and identity.

This type of expression of social stress is also true in the context of cultures that use unspoken inferences to imply false paths to satisfaction like; monetary and or material success is the path to satisfied social standing. Or a celebrity culture,where popularity is equivocated with success and satisfaction. In these cases it sometimes leads to the opposite; isolation in the form of a prison of superficial relationships and a servile life of superficial show that looks enticing from afar, but is quietly alienating and unsatisfactory to those within its grips. The false illusion can ultimately craft a pluralistic ignorance engine in the culture where people are enchanted by the notion and spend their lives desperately chasing the empty dream – the missing piece of satisfaction that is never to be found in a social maze that is actually a prison disguised as a prize – with only the promise of fulfillment, but no actual satisfaction.

Expressions of stress due to cultural identity crises happen anywhere there is a false path to satisfaction, but also anywhere a former means of forming a social identity is shattered and a path for a new social identity is not clearly established. When disruptions to the social economy, and by extension our connections to each other, are stressed and or destroyed, we become displaced and exhibit stress responses. Various exhibitions of stress like kodokushi are the result in individuals or whole cultures displaced by changes in the environment for which we are ill equipped to adapt.

We have witnessed this identity problem in indigenous people’s throughout the world. Those that have been displaced by western civilization suffer in the wake of social economic stresses. The basis by which the people established their identity was destroyed, and with it, the people. Where the means to form a valuable identity in a social context is disrupted, and no clear alternative path to cultivate a solid socially valued identity is presented, much less cultivated, we see expressions of stress. These social malnourishment stresses are expressed in many forms, including kodokushi. Sometimes self destructive alienation and deterioration take the form of life ending addictions, crime, and other predatory acts such as abuse, or in the case of western technological societies; a sacrifice of quality intimate relationships for gadgets, entertainment and superficial social posturing, none of which are fitting staples of nutrition for our innate human social hungers. As a result, we elevate the most vacuous inconsequential banalities to the status of ultra importance and proceed to swarm on it as if it had real merit – a cycle of self perpetuating distractions that keep us from addressing the reality of our desperately unsatisfied state.

In the west, our fickle passion for a flurry of distracting gadgets and banalities increasingly consumes our time, but does not lead to fundamental satisfaction. As we have distanced ourselves from nature, we have distanced ourselves from ourselves, and this has led to many expressions of cultural stress. When displaced from satisfying forms of social nutrition, we become socially ravenous creatures, desperately consuming anything that remotely looks like food, including social junk food, and each other, for the sake of forging a social identity – even if that identity is an unsatisfying and self perpetuating farce.

On a larger cultural scale, these expressions of cultural stress are the pre quake tremors that precede a much larger tectonic shift laying at the threshold of our near future. One of the fundamental challenges we face as a global culture is how to establish a satisfying identity in the context of the fact that our material needs will be increasingly met through technology. As technology increasingly replaces the need for human participation in the traditional hunt-gather-perform aspects of human sociality, we face a social identity crisis of unprecedented proportions as a species. Our traditionally formed social identities were based on necessary roles which are now increasingly being displaced by automation. If we do not act preemptively to craft a a new social economy, we will face the backlash of stressed humans desperately trying to get their bearings in a world we longer understand.

As we are carried forward on the inevitable currents of time that move us toward the future, in order to succeed, we need to understand that we are primarily social creatures with material needs – not material creatures with social needs. It has always been so, although the social currency has been historically based on material, this is changing and we need to adapt, or suffer the consequences of maladaptation. Although we have historically conflated material needs with social ones out of necessity, as this base erodes we need to recast our understanding of ourselves. We need to focus in on what has always been the driver of human satisfaction all along, sociality. This is the common denominator, and of paramount importance to recognize to successfully move forward. With this in mind it is perhaps wise to recognize that we are entering the social age.

As technology increasingly fulfills our material needs, the stability of our future will need to be built on what we bring that is of social value, rather than what has been of material value. This requires some rewiring of our traditional perceptions of what is of value. We need to move from material mindset to a social one. It is not a mistake that the stone age, bronze age, iron age and the industrial age gave way to the information age. The move has been from material to non-material values. We must now recognize now that the common denominator that has always been social. The variable has been what fills our fundamental hierarchy of needs. Social is what we must now put at the forefront of our understanding of what is of value. Adding value in a social context is what we need to recognize, cultivate and strive for as humans in order to have our bearings in the social age – in order to adapt. Our attempt to fill our social needs with materials pays an ever diminishing return on our level of satisfaction. This is based on the law of supply and demand. The degree to which we make the transition to the social age economy effectively is the degree to which we harmonize with what has been at the foundation of our human nature all along – and that is social. Delivering products of constructive social value is heart the new economy.

 

Here is an article related to kodokushi http://nautil.us/blog/alienation-is-killing-americans-and-japanese

The Interpretive Dance That Is Biology

Every atom that meaningfully participates in the composition of organized relationships that defines our body has a common behavioral thread; they’re all hungry for specific kinds of relationships. These relationships are shaped by the context of the local community of atoms they are surrounded by and together they form the coherent harmony that is us. Oxygen, carbon, hydrogen, nitrogen, calcium, and phosphorus, and so on engage in specific relationships and the natural dance that forms in the wake of this relational hunger is the engine that drives raw nature to condense into our coherent form.

It’s no wonder we are hungry for specific relationships that, if not satisfied, leave us wanting for nourishment and expressing that hunger, sometimes ravenously and destructively. There is an eloquent message woven into the structure of our biology that communicates clearly that in order to realize our full potential, we need to live in the context of a nourishing community of relationships. The same principle of community on which the atoms from which we are composed is also true in grander scales. It is up to us to cultivate a nourishing relational climate that nourishes our full potential and that is founded on the community principle.

 

Things That Matter – Can we work together toward a better world?

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Episode 0001- What is a realistic approach to move us forward as a global culture?

There are a lot of ideological systems throughout the world. We absorb them, as well as our behavioral values from our family and local culture. Many of these cultural idea-behavior profiles conflict with others. Some cultures appear to get along with others despite differences, others – not so much. Some express behavioral values that conflict their stated beliefs and completely miss the hypocrisy – so what we say and do might not line up – but the bottom line is – some of us behave in direct opposition not only to each other, but against the common good of the world. We will explore “Why is that?” AND – “Is there anything we can do about it?”

Earth is Our Tribe

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We are social creatures far more than we are rational ones. The same way raindrops form on the backbone of a particle of dust, our abstract identities are an interpretive dance of interconnected values based on the particulate backbone of imperfect perception faculties coupled with what is communicated through our environment and the established cultural ideas we nurse from in youth. As social creatures, we’re wired to sacrifice accuracy on the altar of belonging. This isn’t because we’re more inclined to intentionally lie in order to belong to a group. Lies are a semi-irrelevant extension of our social nature. Our perception is geared to see what we need to see to cement the social bonds we depend on to live.

We ride aloft on the thermals of our innate social hungers, interpreting imperfect sensory data through a distorted cultural lens that was forged by environmental factors largely beyond the reach of our time, place and capability to influence. Once established, this lens becomes much more an inward projection of installed prejudices than an accurate interpreter of outward events. This is why what looks like common sense to one group looks completely insane to another. Our connection to ideas is an emotional one founded on the intimacy driven by the dependency of social hunger, it is not a rational one based on objective evidence.

We build our identity from the ideological breast milk of the culture we’re baptized in from youth. This ideological perspective is largely constructed at critical periods in development – prior to developing the potential to critically question the premises on which these perspectives stand, much less the discipline to do so. Along with an installed perspective forged on social dependency and how ideas serve as social glue, we also develop an ideological immune system to protect that same identity because, in so doing, we protect what it is we conceive of as our self. In aligning this ideological profile with how it serves to bind us to a group, we become an integrated part of a larger tribal body and thus historically more resilient, adaptable, and by extension, able to survive. An examination of accuracy is not as important as an evolutionary axiom of utility. It is what is useful and arguably essential to belong that trumps accuracy.

Allegiance to local sports teams is one of the recent manifestations of tribal instinct, as is allegiance to organizations, scientific and religious ideologies as well as abstract notions like property and nationalism. So powerful is this social currency that an abstract idea can form the basis of membrane to distinguish an in-group and out-group so powerful that people will fight and die over it. This tribal social attribute has served us well in a world where we needed to navigate some almost impossible adversity over the years. At times, without these kinds of uncompromising bonds to our local tribe we would have literally died off. Social currency is the coin of the realm that outwardly symbolizes the innate values that have been structured into our human cognitive frame over the years by nature to increase our potential to endure.

Along with every advantage conferred by some innovative structure born out of nature comes a potential downside. Our emotional-social attachments to abstractions along with our social hungers can become manipulated such that they are cemented to destructive things by the same engine that once drove our survival. Our innate traits can and have been exploited in some cases to drive emotional attachments to such things as corporate brands and causes which are in opposition to our best interests. People now routinely back causes that are destructive to our individual and collective well being because of ignorance, accidental appropriation and the deliberate and artful massaging of these natural social traits to serve narrow agendas.

The wealth of any local tribe has always come from it’s capacity to cultivate its people such that they lived within their means and continually cemented the bonds of unity and awareness of that which sustained their future. Each member carried the torch for and passed it to the next generation. Finding a harmonious equilibrium with the environment while cultivating and maximizing the fruits that nourish the community is the foundation of wealth. While desperate times have called for desperate measures, from the larger perspective, tribal wealth is a byproduct of how much the members of the community give to the community, not from how much power and resource they extract from it. A vested interest in the entire social and environmental ecosystem, including each other, is the life blood of the tribe.

Over time the sharing of resources and ideas is what led to our current capacity to no longer be bound as tightly to the whims of nature’s irregular bounty. We have the capacity to steer with far more intention and have far more impact through technology, but that does not mean that we have always chosen to steer wisely. Technology has provided the capacity to greatly enrich our lives, but only if it is appropriately applied. Our technological sword comes with two edges. We now have the capacity to greatly improve our lives, but we also have the capacity to destroy our future on the altar of now. Because of overpowering tools, we are faced with the new proposition of needing to apply our capacities judiciously and from a global community perspective to ensure our survival. We cannot afford to leverage our capacities capriciously without risking the destruction of the very channels that we depend on to nourish us.

Our local success now depends on the success of the many interconnected entities that collectively form our global body. We are no longer capable of operating as separate entities – different bodies. Each of us is a vital organ in the collective body. Together we are a singular whole. To strangle one part of the body for the sake of another is not only not effective, but can only be justified on a foundation of ignorant or wanton destructiveness. It is now a matter of self interest and sustainability to have, and actively cultivate, a stake in each others success and to cultivate the environmental channels that nourish us. Each of us is individually limited to the confines of that which we collectively decide we are. A world where we nourish each others potential, instead of exploit each others weaknesses, is a world that maximizes its capacity to unlock the fruit it has to offer itself. To strengthen our voice to its full potential we must strengthen each other. To effectively raise the experience of life we have as individuals, we need to recognize how contingent each of our success is on the success of the entire tribe.

A strategy that serves well in one context can be disastrous in another. We once lived in a world where local tribal unity was essential for survival -a world where we could leverage every tool at our disposal without concern for the backlash. The environment was the primary influence that shaped our ideologies and culture. If we didn’t listen to and change with the message delivered to us through the environment, we dissolved back to the soil from which we came and no longer have a voice. We now live in a world where technology has erased the need to bend to as many aspects of the environment. Along with this capacity we have effectively eliminated the protective membrane of local geography. We now all swim in the same pond and it’s a whole lot smaller than it used to be. What we do affects us all, and to survive and thrive, we need to shift our tribal perspective from the narrow set of ideological anomalies that are metaphoric echoes of a local people’s relationship to local environments over time to see the entire earth as our tribe.