Logics of Oneness
Schedule
Schedule
First Part : 07.04.2022 Afternoon
First Part : 07.04.2022 Afternoon
14.00 - 14.10. Introduction to the theme of the workshop by Tatiana Denisova
14.15 - 15.00. Keynote Lecture of Gilah Yelin Hirsch “The Lineaments of Oneness: From Exile to
Independence.”
15.00 - 15.30. Lecture of Zanan Akin. “MeOnlyforMyself: The ambivalence between the
one and everyone.”
15.30 -16.00. Coffee break.
16.00 - 16.30. Lecture of Tatiana Denisova “Ethics of Oneness according to Heraclitus”.
Second Part : 10.04.2022 Morning
Second Part : 10.04.2022 Morning
19.30 -10.00. Lecture of Laurent Dubois, “Holistic Coming Out and Multi-Unit Identity.”
10.00 – 10.30. Lecture of Jill Hernandez “The Multivalent Logic of Death and
Communion.”
10.30 -11.00. Lecture of Jigme Ken Faber “Buddhist Insights on the Totality, the
Individual, and Their Relation”
ORGANIZERS
ORGANIZERS
Tatiana Denisova, Surgut State University, Surgut, Russia
Tatiana Denisova, Surgut State University, Surgut, Russia
Email: Tatiana.Denisova.1209@gmail.com
Email: Tatiana.Denisova.1209@gmail.com
Tal Dotan Ben-Soussan, Patrizio Paoletti Foundation for Development and Communication Research Institute for Neuroscience, Education and Didactics, Italy
Tal Dotan Ben-Soussan, Patrizio Paoletti Foundation for Development and Communication Research Institute for Neuroscience, Education and Didactics, Italy
Email: research@fondazionepatriziopaoletti.org
Email: research@fondazionepatriziopaoletti.org
KEYNOTE SPEAKER
KEYNOTE SPEAKER
California State University, Dominguez Hills (Los Angeles), USA
California State University, Dominguez Hills (Los Angeles), USA
"The lineaments of oneness: from exile to independence"
"The lineaments of oneness: from exile to independence"
In childhood I left my social origins to pursue a lifetime of far-flung, physical and intellectual journeys. As my explorations extended in distance, duration, depth, danger and discovery, I began to ponder the point at which an individuating personality loses the demarcation of explorer, and becomes alienated, then exiled from the originating group. I had noticed that the forces of attraction and repulsion usually exist simultaneously on the brink of adventure. One ultimately overrides the other.
In childhood I left my social origins to pursue a lifetime of far-flung, physical and intellectual journeys. As my explorations extended in distance, duration, depth, danger and discovery, I began to ponder the point at which an individuating personality loses the demarcation of explorer, and becomes alienated, then exiled from the originating group. I had noticed that the forces of attraction and repulsion usually exist simultaneously on the brink of adventure. One ultimately overrides the other.
While attraction and repulsion make individuation and exodus possible, these are the opposite forces of those that connect. The newly ejected voyager may seem to be free, but unless a certain degree of connectivity is present, the individual is not independent, but is in transition, en route to exile.
While attraction and repulsion make individuation and exodus possible, these are the opposite forces of those that connect. The newly ejected voyager may seem to be free, but unless a certain degree of connectivity is present, the individual is not independent, but is in transition, en route to exile.
As someone who has chosen to spend many solitary sojourns, as much as 16 months alone in wilderness, I have often been confronted with questions of wholeness, aloneness, isolation, separateness and connectedness. And I have experienced the overwhelming sense of infinite oneness while alone in nature.
As someone who has chosen to spend many solitary sojourns, as much as 16 months alone in wilderness, I have often been confronted with questions of wholeness, aloneness, isolation, separateness and connectedness. And I have experienced the overwhelming sense of infinite oneness while alone in nature.
While independence is essential in the evolution of original work, how does one maintain enough connectivity to sustain human values, to live in society? At what increment on the independence to exile continuum does independence set adrift, become exile?
While independence is essential in the evolution of original work, how does one maintain enough connectivity to sustain human values, to live in society? At what increment on the independence to exile continuum does independence set adrift, become exile?
When one considers oneness, one is automatically considering twoness. For oneness to be recognized, a witness, another, a valence must exist. The concept of oneness itself is relational. While physical and emotional isolation may be experienced, that, too, is only perceived when there is a witness, a consciousness, who perceives a state of separation– and from what, leading to concentric circles of consciousness.
When one considers oneness, one is automatically considering twoness. For oneness to be recognized, a witness, another, a valence must exist. The concept of oneness itself is relational. While physical and emotional isolation may be experienced, that, too, is only perceived when there is a witness, a consciousness, who perceives a state of separation– and from what, leading to concentric circles of consciousness.
While isolation is usually seen as negative, a form of punishment and torture, aloneness is deemed positive. That, too, has to be witnessed and valued in context of another state.
While isolation is usually seen as negative, a form of punishment and torture, aloneness is deemed positive. That, too, has to be witnessed and valued in context of another state.
From micro to macro levels, all is relational. Cells “whisper” with each other when they are healthy. When they are ill, e.g. cancer, they clone themselves. Similarly, personalities when feeling isolated clone multiple personalities, a psychological cancer. Individuals who leave the known or prevailing community to forge ahead into individuation, are figuratively tethered to that which was left behind, their public identity continues to be shaped and recognized by the past. Similarly, galaxies are tethered to each other by gravity and valence over a period of eons.
From micro to macro levels, all is relational. Cells “whisper” with each other when they are healthy. When they are ill, e.g. cancer, they clone themselves. Similarly, personalities when feeling isolated clone multiple personalities, a psychological cancer. Individuals who leave the known or prevailing community to forge ahead into individuation, are figuratively tethered to that which was left behind, their public identity continues to be shaped and recognized by the past. Similarly, galaxies are tethered to each other by gravity and valence over a period of eons.
However, an individual within a partnership, community or communion, may experience extraordinary loneliness as they are not being met on a common frequency. One may be recognized and heard in one’s herd, but the comfort of the familiar may ultimate suppress and stifle the unique trajectory of the individual.
However, an individual within a partnership, community or communion, may experience extraordinary loneliness as they are not being met on a common frequency. One may be recognized and heard in one’s herd, but the comfort of the familiar may ultimate suppress and stifle the unique trajectory of the individual.
The universe is the ultimate collective of all phenomena, yet that too, must be seen in relation to a larger whole. The expanding universe allows for and predicts infinite growth. That which until recently had been seen as empty, such as a black hole, is now understood to be teeming with particles, each holding many universes.
The universe is the ultimate collective of all phenomena, yet that too, must be seen in relation to a larger whole. The expanding universe allows for and predicts infinite growth. That which until recently had been seen as empty, such as a black hole, is now understood to be teeming with particles, each holding many universes.
Collective consciousness is not relegated to a single moment, but is a synchronous compendium of all times, past, present and future, e.g. the Hebrew word for forward, Kadimah, stems from the Hebrew word for antiquity, Kedem. We go forward to the future carrying our past and present. Collective consciousness is a single curling multi-threaded fabric of thought, composed of precariously slithery conceptual histories, roiling in and around multiple universes.
Collective consciousness is not relegated to a single moment, but is a synchronous compendium of all times, past, present and future, e.g. the Hebrew word for forward, Kadimah, stems from the Hebrew word for antiquity, Kedem. We go forward to the future carrying our past and present. Collective consciousness is a single curling multi-threaded fabric of thought, composed of precariously slithery conceptual histories, roiling in and around multiple universes.
This presentation will expand on the lineaments of exile, independence, oneness, twoness and aloneness as they contribute to the furthering of individuation and the creative process.
This presentation will expand on the lineaments of exile, independence, oneness, twoness and aloneness as they contribute to the furthering of individuation and the creative process.
The theme of the Workshop “Logics of Oneness” goes back to two fundamental philosophical ideas in connection with a neurophenomenal inquiry:
The theme of the Workshop “Logics of Oneness” goes back to two fundamental philosophical ideas in connection with a neurophenomenal inquiry:
1. It relates to a key concept of Eastern philosophy, expressing the principle of organic integrity and unity of the world, which is the basis of world harmony.
1. It relates to a key concept of Eastern philosophy, expressing the principle of organic integrity and unity of the world, which is the basis of world harmony.
2. It is associated with the problem of the ‘One and the Many’ in Greek philosophy. The word “Oneness” comes from the Greek term τὸ Ἕν (“the One”) that means ‘unit’ (μονάς) or ‘unity’ (μονότης).
2. It is associated with the problem of the ‘One and the Many’ in Greek philosophy. The word “Oneness” comes from the Greek term τὸ Ἕν (“the One”) that means ‘unit’ (μονάς) or ‘unity’ (μονότης).
3. It is utilized in neurophenomenology as a key concept which could account for consciousness without contents. Oneness in consciousness would stem from the integration of different parts in oneness.
3. It is utilized in neurophenomenology as a key concept which could account for consciousness without contents. Oneness in consciousness would stem from the integration of different parts in oneness.
The phenomena of physical, intellectual, and social worlds are commonly treated in terms of a bivalent logic of opposites:
The phenomena of physical, intellectual, and social worlds are commonly treated in terms of a bivalent logic of opposites:
• Union vs. separation.
• Union vs. separation.
• Community vs. isolation.
• Community vs. isolation.
• Social vs. individual.
• Social vs. individual.
• Communion vs. loneliness.
• Communion vs. loneliness.
• Cosmos (universe) vs. (individual) man.
• Cosmos (universe) vs. (individual) man.
• Collective vs. individual mind (consciousness)
• Collective vs. individual mind (consciousness)
At a neurophenomenal level, this bivalent logic of opposites can be declined as:
At a neurophenomenal level, this bivalent logic of opposites can be declined as:
• Past vs. future.
• Past vs. future.
• Strength vs. mercy.
• Strength vs. mercy.
• Intrinsic vs. extrinsic self-determination.
• Intrinsic vs. extrinsic self-determination.
However, Oneness is not the opposite of separateness (in the ontological sense) and loneliness (in the existential sense). Oneness is a special kind of integration, in which the parts do not dissolve in a whole, but occupy their exclusive place in it; moreover, even if they belong to a whole and obey its order, they preserve their boundaries, their separateness and have their essence. Thus, Oneness does not exclude but presupposes a relative integrality and relative independence of the parts.
However, Oneness is not the opposite of separateness (in the ontological sense) and loneliness (in the existential sense). Oneness is a special kind of integration, in which the parts do not dissolve in a whole, but occupy their exclusive place in it; moreover, even if they belong to a whole and obey its order, they preserve their boundaries, their separateness and have their essence. Thus, Oneness does not exclude but presupposes a relative integrality and relative independence of the parts.
By “Oneness” is understood a special relationship between the whole and its parts, the parts as necessary structural constituents of the whole, and a reflection or “similitude” of the individual parts to the structure and the order of the whole.
By “Oneness” is understood a special relationship between the whole and its parts, the parts as necessary structural constituents of the whole, and a reflection or “similitude” of the individual parts to the structure and the order of the whole.
At the neurophenomenal level, “Oneness” could represent the mental side of a neurophysiological integration of different perceptions produced by the different brain regions. From this point of view, the philosophical concept of Oneness may present a neuronal counterpart.
At the neurophenomenal level, “Oneness” could represent the mental side of a neurophysiological integration of different perceptions produced by the different brain regions. From this point of view, the philosophical concept of Oneness may present a neuronal counterpart.
At the ontological level, “Oneness” denotes universal integration, which, on the one hand, preserves the meaning and order of the whole, and on the other hand, recognizes the value and internal semantic integrality of each part.
At the ontological level, “Oneness” denotes universal integration, which, on the one hand, preserves the meaning and order of the whole, and on the other hand, recognizes the value and internal semantic integrality of each part.
At the existential-social level, “Oneness”, is a horizon of the individual (as a microcosm), a condition and boundaries of its well-being and meaningful existence. Moreover, so that the individual would be included in the social whole (the society), it must experience its separation, internal integrality, which is expressed by the feeling of loneliness.
At the existential-social level, “Oneness”, is a horizon of the individual (as a microcosm), a condition and boundaries of its well-being and meaningful existence. Moreover, so that the individual would be included in the social whole (the society), it must experience its separation, internal integrality, which is expressed by the feeling of loneliness.
The concept “Oneness”, when falls under different contexts (metaphysical, existential-philosophical, neurophenomenal, psychological, socio-philosophical, logical, ethnographical, linguistic, cultural, and others), is enriched with new interpretations and shades of meaning.
The concept “Oneness”, when falls under different contexts (metaphysical, existential-philosophical, neurophenomenal, psychological, socio-philosophical, logical, ethnographical, linguistic, cultural, and others), is enriched with new interpretations and shades of meaning.
These aspects raise several fundamental questions:
These aspects raise several fundamental questions:
• Are there any common features specific to all forms of “oneness” and “communion” in various neurophenomenal, philosophical, psychological, and societal contexts?
• Are there any common features specific to all forms of “oneness” and “communion” in various neurophenomenal, philosophical, psychological, and societal contexts?
• How can we define the oneness and the cluster of terms: loneliness, aloneness, seclusion, secludedness, isolation, solitude, etc.? Are they comparable?
• How can we define the oneness and the cluster of terms: loneliness, aloneness, seclusion, secludedness, isolation, solitude, etc.? Are they comparable?
• How loneliness, seclusion and creativity are related? Is social seclusion necessary for creativity, problem-solving and decision making? How does intentionality and free will eventually effect their outcome?
• How loneliness, seclusion and creativity are related? Is social seclusion necessary for creativity, problem-solving and decision making? How does intentionality and free will eventually effect their outcome?
• Are there models of human consciousness states space and the self that can represent and explain the vast plurality of real situational phenomena? What is the logic behind them? Is that logic classical or non-classical one? How to they relate to moral development and reactive vs proactive mind?
• Are there models of human consciousness states space and the self that can represent and explain the vast plurality of real situational phenomena? What is the logic behind them? Is that logic classical or non-classical one? How to they relate to moral development and reactive vs proactive mind?
• How these concepts have been developed and interpreted over time and alongside different cultures? how loneliness is experienced within different communities?
• How these concepts have been developed and interpreted over time and alongside different cultures? how loneliness is experienced within different communities?
• How these concepts are represented by visual means, semiotic schemas, metaphors, mythical or literature narratives?
• How these concepts are represented by visual means, semiotic schemas, metaphors, mythical or literature narratives?
The Workshop will attempt to examine these fundamental questions at their philosophical, neuro-psychological, and historical aspects.
The Workshop will attempt to examine these fundamental questions at their philosophical, neuro-psychological, and historical aspects.
CALL FOR PAPERS
CALL FOR PAPERS
Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere. All manuscripts will be refereed through a peer-review process. Manuscripts should be submitted in agreement with the UNILOG'2022 guidelines. The official language of the workshop is English.
Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere. All manuscripts will be refereed through a peer-review process. Manuscripts should be submitted in agreement with the UNILOG'2022 guidelines. The official language of the workshop is English.
Abstracts (one page) should be sent via e-mail to the organizers of the workshop. For each accepted paper, at least one author is expected to register and present the paper at the workshop.
Abstracts (one page) should be sent via e-mail to the organizers of the workshop. For each accepted paper, at least one author is expected to register and present the paper at the workshop.
IMPORTANT DATES
IMPORTANT DATES
Submission: October 31st , 2021
Submission: October 31st , 2021
Notification: November 7, 2021
Notification: November 7, 2021
Worskhop: 6-11 April , 2022 (the workshop will take place at some point during the UNILOG congress).
Worskhop: 6-11 April , 2022 (the workshop will take place at some point during the UNILOG congress).