Read "Climbing the Stairway to Heaven", my 7-part review of Wilber's The Religion of Tomorrow (2017).
INTEGRAL WORLD: EXPLORING THEORIES OF EVERYTHING
An independent forum for a critical discussion of the integral philosophy of Ken Wilber
Publication dates of essays (month/year) can be found under "Essays".
British-born, Canadian Gerry Goddard was an astrologer, metaphysician, transpersonalist, consultant, writer, teacher and scholar whose special interest was the bridge between foundational astrology and the field of post-Jungian transpersonal studies. Gerry died unexpectedly in November of 2007 at the age of 64. Much of Gerry's written work is available at his memorial website: www.islandastrology.net
Further thoughts on
holons, heaps and artifacts
Gerry Goddard (1943-2007)
I have never had a problem with the 'heap' distinction from SES onward - it
is a most central and important distinction on which the very
intelligibility of evolutionary hierarchy rests. (And through which any
notion of panexperientialism or panpsychism could be preserved - Griffin in
his book stresses this). The 'artifact' distinction did give rise to some
confusion, but I always saw that it was implicit that such (i.e. ideas,
institutions, mathematical concepts, technologies etc.) did not fit the
natural evolutionary chain but, needed to be mapped as the creative
productions of certain levels. These necessary elaborations do not however
alter the thrust of my own arguments and main concerns.
From the beginning I have greatly appreciated Wilber's arguments against the
common holistic and mistaken notion of the sequence: atoms, molecules,
cells, organismic individuals, societies/eco-systems, biosphere, cosmos. I
certainly have no arguments with the necessary parallel logic (all the way
up) of individual and social.
Also, I agree that any truly integral approach must include inner and outer,
individual and social dimensions - I, we, and it. In that sense the 4-Quad.
model is fine methodologically as far as it goes (but only if it remains
fluid, which means it has to be open to criticism that may sometimes cut
deeper than merely adding details). The whole Integral Institute thing
sounds most exciting and promising. We certainly do need an approach that
reaches beyond current fragmentation and chaotic multiplicity toward
holarchically higher perspectives which transcend and include. But if any
one model or philosophical approach, no matter how far reaching its scope,
becomes paradigmatic for that higher Integral perspective, then that model
should be open to a process of critique and modification as one aspect of
the integral process itself.
More specifically, if the notion of *Integral*
is founded too strictly on KW's Four-Quad. model precisely as mapped, then
this otherwise fine notion of Integral might implicitly truncate or disallow
certain views that are unfairly and prima facie relegated (by focussing on
their less adequate - even if common - formulations) to lower levels of the
chain. Such a disallowing of the criticism of its basic structure
characterizing them as a lower level green Meme, would be doing what Wilber
says of green; namely, that it looks at yellow but sees only red!
My concerns in my paper are:
- the agentic/communal polarity needs to be
more satisfactorily integrated into the model mapping its logical relation
- that Left/Right and Upper/Lower should not be
mapped at different logical levels (i.e. as mapped, Upper/Lower is
meta-holonic relating two types of holon, not two poles of one holon as is
- that Left/Right needs to reveal its inherent dyadic
- that the dialectical cross polarity of the agency
and communion poles of both types of holon be mapped;
- that an
ontological equivalence of particle and field, individual and collective
underlying the developmental epistemological interplay of individual and
group be mapped (i.e. I believe that there is an implicit ontological bias
toward the individual pole in Wilber's conception whereas such imbalances
are developmentally epistemological this side of the transpersonal).
My view distinguishes between "Janus-faced" and "dialectical" polarities
while opening a logical space for views which I believe have been somewhat
simplistically characterized and rejected by Wilber. However, I am certainly
not here disputing that which is valid and most important in his critiques
of flatland holism, fanatically closed greenism, and extreme constructivist
postmodernism. But I believe that there are some important
core concepts within some of the views he interprets and dismisses as
rigidly green or obsolete. I believe certain of these concepts or
approaches can be re-framed in terms of my modified map insofar as it
carries some different implications as to what constitutes an "integral"
Thanks for the opportunity to share these thoughts.