Tag Archives: life

Is there an objective basis for morality?

Core Values

The short answer is no.

Constructive and destructive is a more accurate way to measure the value of relationship behaviors. Nature measures values on this standard. Moralistic lenses falsely frame values as either good or bad. Nature values things that nourish and defend coherence. Good and bad is irrelevant. Moral lenses can blind us from seeing nature’s relationship economy which we need to navigate effectively.

Relationships bound together as an interdependent network that acts to self nourish and-or defend itself against antagonists is the principle property of coherent structures. Nature is not focused on morals. It is focused on constructive relationships – that nourish and-or defend integrity. Sufficient constructive and-or defensive properties are the engine that defines coherent structures in nature.

Using a constructive-destructive lens renders the world in terms of how relationship behaviors apply to systems. Biological organisms are an example of a coherent system. Infused in our form are object properties that can have both constructive and destructive aspects and change based on context. As an example; we hunger and thirst (which are constructive activities) and our immune system and reflexes, etc. act to defend us against perceived antagonists. This relationship economy is the cost of coherence and is what defines our nature. They are the same thing.

Out of this basic nourish and defend coherence matrix we can see many variant relationship forms. An object’s properties can relate constructively or destructively toward a single system or to all systems within a specified set. They can also be a mixed bag between and within structures. A constructive-destructive lens allows us to see the multiple relationship values as they coexist in all their glorious ambiguity. Each object property is either-or constructive or destructive relative to the necessities of coherence for a given system or systems in a given context. The expression of this relationship economy defines what “is”.

Morality, as we conceptualize it, does not stem from an objective source – it is more a symptomatic expression of our local necessities as we conceive them at a given moment in time. There is no one standard by which to measure “right” and “wrong”. Our perception fluctuates depending on our cultural and environmental experience. This is why concepts of morality fluctuate with things like experience, quirks of biology, culture, and geography.

Nature’s relationship economy is based on a currency of coherency. Relationships that more effectively support coherence in the context of the environment are valued over those less suited to the task. This is the essence of the behavior properties we see expressed through coherent objects. It is also how increasingly coherent objects emerge from relationship fields characterized by less coherent bonds. In effect; nature is a continuous selection process developing ever greater forms of order. Whatever expresses greater coherence value in the context of a variable environment is selected. We are living expressions of this continuous call to order over time.

As a result of nature’s pull toward greater coherence, sophisticated relationship networks emerge that express complex interdependent “nourish and defend” properties. What we experience as our senses and our various biological drives are oriented around this theme. We are structured as stratified layers of behaviors with rigid less flexible, more rigidly embedded behavior expressions at the core and increasingly flexible more adaptable layers toward the surface. The rigid bone structure and the automatic portions of our biological metabolism along with reflexes, instincts and the ability to harness our flesh to navigate certain novel environments coexist together. These object properties operate under a unified banner of things that serve to withstand and navigate the variables of the environment while remaining coherent.

The word morality as we typically use it represents an abstract map of the history of our local necessities. It is related to what we needed to service coherence along with a mix of things find familiar and comforting. We might say eating a certain thing is moral because we needed to eat the thing to survive. We might find another culture that eats things immoral because the practice in unfamiliar to us, or would have been counterproductive in our ancestor’s local context. The variable biological algorithms forged into our species by the necessities of coherence in the context of local environments over time produce the local behavioral necessities. We later rationalize this collection of necessities along with the habitual tailwinds of things once necessary into a moral map. In other words, morality is a symptom of things that happened. Morality is not based on a singular objective standard. This is why different cultures have different moral standards. This rationalization of the necessary and the familiar is what we typically conjure up as our map of “morality”. It is an abstract map that is an afterthought to what we already embody as complex dynamic adaptable coherent objects in nature’s broader environmental context.

As biological creatures, we are structures built by adaptive necessity with a core of less flexible behavioral necessities and increasingly flexible layers toward the surface of our “being”. Our need to eat and drink are examples of these core necessities – these acts of service necessary to remain coherent – require us to behave in specific ways. These necessities of “being” gives rise to a core set of ritual behavior patterns. Our senses and behaviors are essentially tuned acts in service to the necessities of being. We express these acts of service to necessity in many behavioral forms.

As early humans when we were more naked and intimate with the environment we hunted and gathered. We harnessed fire and began cooking. This technology to expand our nutrition sources. Later we began farming and cultivating food. This led to the necessity of defending land and water sources and we later developed notions of property and boundaries laws and governments. Our abstract architecture tracked with the necessities of being. As we continued to renegotiate our place in the context of nature, our moral maps and world view shifted to reflect these changes as well.

We tend to see our necessary acts of service to coherence and the accumulated traditions that this devotion to necessity entails as our birthright. We build our abstract moral framework around these necessities. Morality is more an extension of the necessities of coherence – the biological instruments, music notes and melodies on which the orchestra of our organism’s coherence is built.

We also see the localized necessities of coherence that were forged by the relationship between the currents of community on which we were carried into existence and the environment in which those communities related in a low-resolution map form. Our world view is based on this deeper narrative that is unable to be captured in full resolution. Over time we developed the local social rules by which we now use as the means to accept and-or reject people, behaviors, and things in a community context. Our rationalizations about what is acceptable or not shift with environmental necessities over time. This moral map is another example of nested adaptive layers – these things we accumulate that are useful to navigate the necessities of being. As coherent structures, we are wired to value remaining coherent in the context of the variables of the environment. If this were not so, we would not exist.

As coherent structures, we cannot help but have a nature that is tuned to find nourishment sources and defend our form – a survival instinct. This adaptive process includes moral rationalizations to cope with making rituals and justifying the necessities of being. Our biological drives are built on an economy of coherence and our thought processes are an extension of this. This is why as a species we justify dismantling and eating animals and plants. It is a necessary part of nourishing our form. We rationalize it as our place. We see it as our right when it is, in reality, a necessity of being. Our perception does not stem from an objective set of morals. It is a variable response caused by the necessities of relating to the idiosyncrasies of our developmental environment over time. We are not unique in this respect. Every creature, indeed every object is a reflection of these necessary properties of coherence. Each object can nourish and-or defend coherence. This is the universal theme embedded in all coherent structures. It is the essence of “being”.

Our Social Past and Future

Were All In This Together

 

We are biological- social creatures far more so than we are logical. Like fish that school, we humans (generally speaking) are wired to nest ourselves in the context of a group, either as a well protected internal organ, or as the skin which relates to the outside world, but acts to nourish and-or defend the coherency of the group. Our biological wiring is so dedicated to this grouping task that our perception faculties are heavily biased toward what is useful over what is accurate. Most of us will sacrifice accuracy on the alter of belonging to a group every day of the week without even thinking about or recognizing it for what it is.

If we unpack the behavioral implications of our inborn social traits at a group level, we see the ritual displays we make to demonstrate our affinity to a group need somewhere to go and somewhere to grow. We seek some identification of “group self” as well as some contrasting social ground to define our group self from group other. As a result, many of us search for the boundary between “self” and “other”, probing the social landscape and attempt to “eat” the “other” as food with our superior ideas.

Never mind the ideas we hold are tokens of belonging far more than fact – they are far more holey than they are holy, we simply shrink or expand their value as necessary to fit the narrative that our group is the only true and right one. We even sometimes call the process of ritual selfing “owning” the other side. This illustrates what the actual act is – a symbolic embodiment of our biological nature; that must eat things to live. It is a perfectly normal outcropping of our social nature deeply rooted in the necessities of being in the context of the environment coupled with the current zeitgeist of ideas.

Marketers hijack these innate tendencies toward belonging in an attempt to build emotional connections between us and logos so the goop inside the packaging has more perceived value. And it works.

Thought stopping clichés are one of the benchmarks of ideas being used as social currency, not as agents of expanding our knowledge base. We diminish or increase the value of whatever ideas we encounter so that it is bent into whatever serves the group. This is why bureaucracies or social movements, once established, tend more to their preservation as they age than they do to working out whatever was in their charter. Whether or not the ideas we hold correspond to factual reality or sensible actions devoted to our common wealth or not is secondary to their value as a bonding agent – defending the coherency of the group. We are in effect groupies. If someone comes along behaving with an affinity to accuracy that differs with what serves group affinity, they are not thanked. They are either passively marginalized, or if they become influential, actively marginalized or neutralized by whatever means necessary.

There is no doubt that overcoming the limitations and mindsets of our small tribal roots is of benefit. In fact, it is arguably a necessary component of navigating the future we are unavoidably moving into. This doesn’t mean it is easy. We swim in the same pond and what we do influences our common experience. This fact carries with it an ever greater weight today than compared to the requirements of living within the threshold of uncultivated nature, waiting for her to deliver a capricious bounty. Somewhere in the depths of history we crossed a threshold to a point where we need each other in ways that cross the former boundaries of smallish tribes. Finding our footing on these untrodden grounds may not be easy, but it’s worth it.
I could be missing something(s)

cr-fzu8ucaa-hli

 

Fish Schooling

Does life require a purpose?

Nebula Art

Does life require a purpose? I suppose how we define purpose and life is important if we are to attempt an answer that is satisfactorily supported with evidence. Here’s my sketchy take on the subject.

All coherent objects in nature must have some capacity to nourish and or defend their coherence in the context of the environmental womb in which it is situated, otherwise it would not exist over time. In our case, we are nested layers of sophisticated behavioral architectures that support this continuing coherence. The behaviors involve things of adaptive value such as breathing, drinking, eating, obtaining shelter, as well forming social bonds, mating and the like because of the adaptive (purposeful) advantage of these behaviors. This macro behavior, along with a host of micro internal relationships carry out a singular purposeful theme of nourishing and or defending coherence. This is expressed on many levels with many variations built around this unified theme of nourishing and-or defending coherence in the context of the environment. This is what defines a coherent entity, whether an idea, what is communicated by the totality of behaviors we express through our life.

The inherent purpose communicated through our nature is why we are not satisfied unless we do something significant – something of nourishing and-or protective value with respect to the common body of relationships we live in, are part of, and depend on for life. Finding that thing we can do to contribute to the nourishing and or protective value to the community of relationships that defines our common experience of life is a story written right into the fabric of life. We never meet persons who are both malignantly selfish and satisfied at the same time. This inherent purpose written into the complex dynamic coherent structures such as ourselves sets the tone for whether we will be satisfied or frustrated, whether we will do what is significant, or move on the currents in meaningless directions.

Here is a look at some “nourish and defend” activity on a molecular scale.

Where is the Meaning of Life Located?

What Is The Meaning of Life

As far as I can tell, things like rights, beauty, love, money, and all our notions of gods, good, evil and so on, are the various subjects (stories) we derive from the common object of (nature). We make maps as symbolic descriptions of nature as a territory, then use the maps as a means to perceive the meaning of the relationships between objects. In other words; nature is objects in relationship with each other, but these relationship processes also convey meaning – the same way the relationship between letters and words or sounds convey meaning.

Nature is the base line grammatical engine on which all meaning (language) is built. It is also a language in and of itself. The same way many verbal languages can emerge from a grammatical foundation like a limited set of syllabic sounds, we form our various maps of nature based on the context of the heritage of our experience communicated through our various local environments over time. Objects in relationship with each other over time is the essence of story as far as I can tell. We can not have one (subject) without the other (object). The need for a relationship between two or more entities in order for the birth of meaning to take place is perhaps the archetype of what we frame as male-female – yin-yang mother-child and so on. This meaningful aspect of nature we map out in our myths and also describe as process through our scientific lens is built on this universal grammar.

As meaning generators ourselves, we reflect the nature of nature, despite our occasional delusion that we are independent of the whole. This should perhaps come as no surprise even though it appears to for many of us. Specific order conveys coherent meanings, and to the degree we are ordered, we also convey coherent meaning. Nature conveys story through objects in relationship with each other over time and we interpret this objective dynamic process as subject.

The null hypothesis is a statistical test that suggests there’s no significant difference between specified populations or sets of things; that any observed differences are due to sampling or experimental error. It says we see things as an artifact of how we categorize them. Any truth that can be derived from any “object” in nature depends on that object’s relationship to other objects, even if that other object is the whole of nature. We examine facets – pieces- subsets of nature – that we classify by category, and out of that perception of object in relationship to other object we find meaning. The fact that we must divide nature in order for any facets of meaningful difference to emerge points to the fact that a relationship between two or more objects is necessary for meaning to exist at all. Without the relationship between two or more objects there is no “word” no meaning.

The fact that our organs operate as a community of objects that act to nourish and defend each other’s coherency is more than a process, it is a meaningful story of how coherent structures sustain themselves; whether we decode that message plainly by way of our abstract maps or not does not dismiss the fact it conveys meaning. The fact that we are not fulfilled as mature beings unless we find a way to contribute meaningfully in the context of the community we live in and depend on for life is rooted in the fact that we are unable to act against our nature as mature adults – with excessive selfish intent, taking from our community without giving back something that generates greater value in return – and also be satisfied. The fact that we become depressed when we’re not participating in something larger than ourselves is a statement by nature through our native drives that we hunger for meaning – for a larger coherency. We are simply not wired to be satisfied this without meaningful connections to a greater whole. These aspects of a satisfied life and unsatisfied life is clearly mapped in our biology, but also through the mythic story of Cain and Abel; where one was satisfied by giving his best, and the other was not due to doing the minimal. Are these people literally true? Maybe, maybe not, but they are metaphorically sound with the message conveyed through objective nature about who we are and what constitutes a pathway to a satisfied life. To deny this seems to me as incoherent as to deny gravity.

Our cultural myths (stories) throughout time and place are symbolic maps of the world and the cosmos. We use them to craft an image of our place in the context of this larger environmental womb of nature – as a way to reflect our understanding of this “almighty” womb of nature we’re in – that forms us of the dust of the Earth – that gave birth to all things – that nourishes and feeds us and will yield its strength if we cultivate fruitful outcomes, which are rendered through specific nourishing and protective actions along with a certain level of sacrifice and so on over time. This nature, to which we must sacrifice to in order to cultivate a more abundant life speaks of itself in and through the way objects relate to each other. These cultural myths we have formed over the years have embedded within them things like our objective need for a relationship with each other and our world because of how we have been defined (created) by this thing – this greater being; nature.

The fact that we need to tend this garden of living fire with enough intentional cultivation to sustain our collective body, our species, or there will be consequences is conveyed through the process. Our origins, and a projection of our destiny based on how we negotiate in the context of this relationship economy is also conveyed through the process. These subjective words we stitch together as symbolic maps of the territory are not mere descriptions of process alone, they also convey meaningful concepts. We make symbolic tokens that can stand for the territory we are in – this economy of “being”. These maps are how we negotiate our relationship with self other and the world whether we couch it in terms of governments and constitutions and laws, or in the form of mythic stories.

Along with being defined by nature, our maps can also define how we experience “being”. The same way nature creates by way of object within certain boundaries, we can create by way of subject. While I would agree the map is not the territory, and that the claims of literal truth made by certain religions could be argued as objectively untrue or unprovable, we simply cannot know from our perspective, which is why these things are the domain of faith, at the same time, money is not money unless we agree it is money. We shape our experience in objectively true ways through concepts – through meaning. Meanings themselves can take on the form of objects in relation to one another and create a nested architecture of meaning. The same way each language has it’s own word for stone, yet there is only one objective stone to which all these various concepts point, each mythos subject attempts to encapsulate the properties of nature in abstract terms. Each has a a unique map that conceptualized the same source – nature, which is both object and subject.

To suggest that anything not tied to a description of process, which is the domain of science, is valueless and incoherent misses the point as much as claiming subjective truths are objectively true. We can get lost in our maps by mistaking them for objects, but we can also get lost in process by mistaking that for subject, when it is the inseparable relationship between the two that defines what we experience as “being”. We can be the authors of our own poverty, or cultivators of our grandest success depending on how we relate to each other – how we participate in subject making process.

We generate meaning by the way we relate to each other. We also have the opportunity to generate more abundant meaning by how coherently we relate – how much we nourish and protect each other and the common body of life we depend on to sustain us as a single meaningful coherent whole in service of a greater whole. This nested architecture of meaning conveyed through the process of nature is a meaningful guide to a meaningful life if we have the ears to hear the message. Whether we understand it or not, the meaning is clearly conveyed: that objects in relationship with each other over time is the essence of how we experience every story, including our own.

I could be missing something(s)

https://en.wikipedia.org/wiki/Null_hypothesis

The Origin of Personality and Culture

The bouba/kiki effect is a non-arbitrary mapping system between speech sounds and visual shapes that we are biologically wired to do. If asked to name the objects below using the words bouba & kiki, the word kiki will most often be used to name the sharper object, and the word bouba used to name the softer object. It is because the sound kiki is sharper than the word bouba. Our subjective language is shaped by our objective environment.

If the implication of this connection between subject and object is unpacked across larger scales such as individual personalities and cultures, we can see how certain languages and customs would be sharper in tone as a result of the communication telegraphed through the social and objective environment by harsher climates. Ice ages and seasonal environments, or natural events such as volcanoes would communicate a certain perspective that would be different than a tropical island environment with steady access to food all year round and not as much need for shelter and so on. This objective communication by the environment would incline the subjective maps and behaviors developed by the people in that environmental womb to reflect that localized aspect of nature. We can see this type of bouba/kiki effect reflected linguistically (our subjective maps) as well as behaviorally (objective expressions) in our personalities and in our cultures and so on.

In other words; our identity to a large degree is based on patterns (echoes) of being repeatedly informed by, and responding to environmental cues. These cues define our form much like the rising sun would warm a rock, defining the properties of its form for a time. We are a collection of adaptive behaviors that were shaped by environmental factors over time which favored behaviors that were required to remain coherent in that context. (to survive) Harsher climates would have demanded harsher “kiki like” actions and words, and these traits would carry forward (perhaps past their shelf life) as acquired adaptations even if they became maladaptive in the context of a changing environment. This would have a self perpetuating effect, where harsh behaviors would craft a feedback loop of harsh behaviors, much like corn produces corn seeds, which produces corn and so on.

Understanding this concept may offer us the opportunity to strategically decide what to “plant” because although we cannot control every variable, our opportunity to participate in what will contribute to what we experience as our future depends in part on what behavioral seeds we cultivate.

 

From Existence To Significance

Life A limited Time Offer

My guess would be most of us either get swallowed by the circumstances we’re bathed in through the collective effects of our developmental environment, finding some reactive equilibrium with that happenstantial field of influences that define our initial form, or we wake up from that opaque mist to recognize that we also have a voice in the field of influences that defines our experience. We may discover that if we work intentionally, effectively and proportionally, that our voice might cultivate something significant rather than merely reflective – something that does more than reflect the defining qualities of the environment, but also plays a role in defining.

Cultivating something significant often requires disciplined effort and patience to shepherd nascent forms to fruition where they produce emergent properties, but the cost of doing so can render an effective player in the field of relationships that defines what we experience, and perhaps emergent properties that will pay continual constructive dividends. Nature clearly communicates that we can count the seeds in an apple, but not the apples in a seed if that seed is cultivated – nourished and protected through development to its mature state of fruition. This cultivation aspect of being might be the “why” we are here, but it is more certainly the big “if” in terms of whether or not we realize the opportunities that are presented out of the cauldron of relationships that define us.

We can make the transition from that which has been defined by circumstance, to that which also plays a role in defining circumstances, but only if we first recognize, then take the proportional actions to overcome the things that would otherwise turn our presence into a neutral mush carried on the currents of environmental whim, or worse, to become an agent of reflected destruction. Some of the common stories that emerge from the field of defining relationships that we’re both baptized in and have some measure of ability to participate in include environments that falsely convey we have no significance – that our voice is of no effect and that we are solely the victims of an authoritarian fate, or perhaps an environment that has so shocked us with a series of capricious horrors and injustices that it causes us to see reality through a distorted lens which renders an image of tragedy and misfortune that is inevitable and that total occupation with self defense and protection are of paramount importance, or perhaps our social environment coupled with our innate capacity for vision has revealed to us the tragic and arguably insane failure of the collective social economy that powerfully defines our experience to sufficiently recognize, value and express the behaviors that nourish our mature potential – a maturity which is only possible in a climate of sustained mutually nourishing and protective developmental behaviors aimed at serving each other’s common interest. The fields of opportunity that we leave fallow can make us the authors of our poverty, and in that poverty we can get stuck in a vortex of self reinforcing destruction making our circumstance worse by filtering the world through a lens of dominance. One where it appears to make sense to force compliance from each other with the aim of getting the most we can get, rather than searching for and cultivating commitment between each other to gain what is rendered by the emergent fruit of community. We can either be caught spinning in a turbulent eddy of malignant selfishness that takes us in vicious circles that go nowhere, or we can tend to the fruits that are produced through committed cooperation with and cultivation of each other, and the extended body of life we depend on.

In the light of the necessities to effectively steer with intention through the currents that define us – to participate in where the currents carry us – we would do well to search for what it takes to cultivate that which is most significant to that end – that which has the most effect to tame and intentionally direct the environmental waters that define our experience. We can only realize the strength of that steering activity by both finding and actively participating in the relationships that forge meaningful significance while also mitigating the antagonistic forces that could interfere of interrupt that process. Because we so often start with a lens that was forged in a blend of complacency and trauma, we may not be equipped to see clearly what our best way forward is. Once our lens is refined to see with enough depth to understand where our opportunities are sourced, we can then see our progress is built on a complex and nuanced vision where consequences are not immediately connected in time through a linear process, but are displaced in time, and that development to maturity requires sacrifice in order to bear the eventual fruit.

Our best way forward is not visible using a simplistic, linear and narrowly temporal lens. Although simplistic lenses that do not consider, much less prioritize, the necessities of development over time are what we begin with in our ignorance and also what we gravitate to in times of perceived stress, they are not what serves as an accurate map to our most mature state of being. The effects of past traumas etched in our collective psyche can become a self perpetuating eddy that results in why we sometimes operate on a cultural level with a simplistic lens that seems to infer that serving the self to the exclusion of the community is the obvious choice; and it is in the short run, even though it is ultimately self defeating when the more complex tapestry of relationships that develop over time and space is considered. Our traumas and the resulting myopia may also explain why many of the superficial rituals of social recognition we currently chase and build our dedicated behavioral monuments to are also less connected to significance than they are to a self referential service of themselves – to the status quo – of serving our more immediate gratifications in a bonfire of vanities, or, as William Shakespeare’s character Macbeth so eloquently put about the net result of certain lives:

Life’s but a walking shadow, a poor player,

That struts and frets his hour upon the stage,

And then is heard no more. It is a tale

Told by an idiot, full of sound and fury,

Signifying nothing.

As a result of recognizing that the road we currently travel most is a recipe for complacency at best and at worst one peppered with self indulgent distractions that lead us in directionless circles, we might be compelled by that dour vision to take the road less traveled. The unbeaten path does require that we brave the dangers of the unknown and or dedicate ourselves to the disciplines that are valuable yet may be unappreciated, or even detested and actively resisted. But this is what we must undertake for the opportunities that are only harvested by way of that path to be rendered. It is only by way of this more difficult organized effort that we can have a chance to realize and get the chance to embody significance – to make our lives meaningfully matter in a sea of what would otherwise be mere existence.

As a result of seeing the stagnating effect of what is rendered by actions taken on the heels of a shallow vision that looks no deeper than serving the brief periods of satisfaction of our baser drives, we might be inclined to focus instead on the things that do not necessarily tilt toward service of these superficial passions alone, but dig deeper to see something more difficult, more significant. With a full spectrum vision we can become like the parent that is compelled by that deeper vision to act with determination on behalf of a child’s development, sometimes in the context of the myopic protests of that same child. This deeper commitment is forged by a deeper vision. A vision that sees our common child as the extended community of relationships we live in and depend on for nourishment and protection, that defines our being and our experience, and that we also derive our significance from by serving something of nourishing and or protective value in the context of that community.

I may be missing something(s)

What goes into what we perceive as perception?

A Grain of Salt. Each episode asks a useful question, shares some perspective on it, then attempts to leverage that understanding so we can navigate toward a more effective and meaningful life.

Season 01 Episode 06:

What goes into what we perceive as perception?

The Behavioral Theme of Biology is Nourishment and Defense

One of the major themes expressed through biological systems of all types on many scales is activity that lends itself to supporting coherence over time. The strategies are numerous, but pivot on the theme of coherence by way of “renewal” actions over time. In a variable environment with antagonistic agents that break down systems that need continual renewal to remain coherent, coherence sometimes means making sacrificial gestures that may not appear to serve from a short term perspective, but are necessary in when the perspective shifts to the long term. Here is one of those examples: *How a slime mold near death packs bacteria to feed the next generation* “…In the final frenzy of reproduction and death, social amoebas secrete proteins that help preserve a starter kit of food for its offspring.” https://www.sciencenews.org/article/how-slime-mold-near-death-packs-bacteria-feed-next-generation

The Purpose of Life is Written into the Structure of Biology

A skin cell does many vital jobs over the course of it’s life. It is arguably part of the more defensive oriented aspects of our biological economy. Each cell lives and dies, in part, to protect the whole body that gave birth to it and nourished it to maturity. Skin cells share a common legacy with all cells, to serve nourishing and, or defensive roles in relation to the community, whose integrity depends on enough of that shared value for the interdependent community to survive, and if there is a sufficient commitment to that end, to flourish.

The whole process takes around 6 weeks, from being “born”, to being pushed up through the layers in about 4 weeks, to dying and serving even in death for about two weeks as part of the stratum corneum. (Outer layer of skin) Other cells in our body live much longer, but all that are significant (not antagonistic to the body) are also aligned around the purpose of nourishing and defending the whole community which also nourishes and defends them.

My guess is this statement made through this biological economy, happens on many scales. It applies to biological organisms like us in reference to the ecological economy in which we live and on which we depend as a species. Finding and serving this role of constructive service is also the difference between a significant life and a meaningless life for us. It seems to depend on whether or not we found and played a role, no matter how small, in leaving something more constructive in our wake than the sacrifices that had to be made for us to be here at all.

This understanding and constructive expression of significance strikes me as the key to a satisfied life. We appear to be biologically wired to be satisfied by finding and expressing our nourishing and/or defensive role in the context of the community. I am pretty sure this is why we never meet anyone who is both malignantly selfish to the parasitic and predatory exclusion of others, and satisfied at the same time. Again, as far as I can tell, this move toward constructive significance seems to make the difference between an existence that is both to the self and frustrated in terms of purpose, and one that is more reflective of recognizing and fulfilling a role that supports the relationship economy on which we all depend for our present and our future. It is also the way evolution makes selective decisions about what will continue forward in time, and what will be selected out.

I could be missing something(s)

The Integumentary System, Part 1 – Skin Deep

Discovering Biological Friends and Foes

 

Not all viruses are dangerous. For instance; some are vital to how we function. The effects of endogenous retroviruses (those that stitch themselves into the human genome) are thought to have been essential for the evolutionary development of placental mammals as one example. Viruses can strategically trigger actions such as reproduction and, or go dormant depending on the biological climate at the time. The fact that cell replication in complex organisms like ourselves takes place and then goes dormant strategically may be due, at least in part, to the influence of viruses in the form of the genetic remnants of the traits that are now embedded in our genes. This, along with many other functions in human biology are parallel to, and could potentially be a result of, the influence of viral behaviors.

In addition to physiology, viruses are known to affect other behaviors such as those we categorize as psychological. The rabies virus is one well known virus that causes increased saliva flow and aggression in mammals. The borna disease virus can infect a number of animals, including humans. It has been known to cause hyperactivity, somnolence, depression and agitation. The point being; our experience as humans is built on a biological relationship economy that extends well beyond a stable set of genes. The relationship field from which we are composed can be cultivated, but it requires understanding how the whole process works. We have a long way to go, but we have made progress.

The spectrum of relationships in nature spans from constructive to destructive and that constructive vs. destructive trait depends on context. Some biological relationships contribute adaptive value, in these cases they are conserved. Viruses, like bacteria and so on can play destructive roles in the context of one system and a neutral or beneficial role in the context other systems. Like the role our various systems play from the respiratory system which carries nutrients in the form of oxygen to our cells, to the immune system which seeks out and destroys perceived antagonists, viruses also exist on this spectrum.. Some are lytic, in that they damage the relationship systems the host cell(s) depend on in such a way that the system is disrupted or destroyed. Understanding this destructive end of the biological spectrum, and how to remedy and or prevent these things from happening in the context of human systems is an important part of the further development of medicine. Here is a look at some of the work going on at the forefront of that discovery process:

𝗗𝗲𝘁𝗲𝗰𝘁𝗶𝗻𝗴 𝗗𝗮𝗻𝗴𝗲𝗿𝗼𝘂𝘀 𝗟𝗮𝘁𝗲𝗻𝘁 𝗩𝗶𝗿𝘂𝘀𝗲𝘀

“…Most people on the planet are thought to carry the HHV-6 virus, which doesn’t cause symptoms in the majority of cases. Antibodies to the virus can be found in anywhere from 95 to 100 percent of healthy individuals, showing that most adults have become infected at some point. It’s thought to be harmless, but in people that have undergone organ transplant, take immunosuppressants, or get a chlamydia infection, the virus can become active… Two types of the virus exist; HHV-6B tends to infect infants and HHV-6A is usually asymptomatic. It does, however, integrate into cellular DNA, where it can remain for a lifetime. It has recently been suggested that the virus can reactivate and may play a role in a variety of diseases including depression, bipolar disorder, schizophrenia, or Alzheimer’s… This work indicates that some prescriptions drugs might be able to reactivate HHV-6, leading to life-threatening danger for the patient. It may be very useful to identify these cases early.”

https://www.labroots.com/trending/microbiology/12741/detecting-dangerous-latent-viruses