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This-essay is a9708111.htm which is available at the web-site See more notes at the bottom. Previous-Essay <== This-Essay ==> Following-Essay By-Months By-Years By-Words Webs of Like-&-Un-Like ESSAYS <==> Like-&-UN-Like This-One ========================================================== %DYNAMICS PERSONAL COMMUNAL DISINTEGRATION 970811 Scientists often seek to understand the "dynamics" of processes --- meaning that they try to understand how the parts of processes inter-relate to each other; often in terms of chains of events which are related to each other in a cause-and-effect manner. To understand the "dynamics" of processes, scientists often analyze the processes into separate parts and then seek to see how the parts are inter-related --- and describe what they have found in "objective" terms. We may be able to come to understand the "dynamics" of personal and communal disintegration and integration in a manner which is similar to, but not identical to, the "objective" way in which traditional scientists seek to understand the "dynamics" of processes. To do so we need to recognize the ways in which coming to such a new understanding must be different from the way to the traditional kinds of "objective" understanding. 1. Traditional scientists deal only with objective processes; i.e., with ones which can be studied adequately from a distance, in a detached manner, objectively. This traditional manner of analysis was devised to avoid the introduction of "subjective" biases and prejudices. Only "objective" evidence is admitted; i.e. reports of what was: seen with eyes, heard with ears, felt through touching, smelled with noses, tasted with tongues --- or gotten with measuring instruments which constitute extensions of these five senses. By extension --- instruments which measure weights, lengths, distances, time intervals, temperatures and various wavelengths of light and sound, etc. have become regarded as proper "objective" measuring devices. The instruments are themselves "objective things" which are regarded as giving "objective measurements" because they have been found to be reliable through studies which have entailed the rigorous use of just the five senses. 2. To understand the dynamics of personal and communal disintegration and integration, requires the use of a non-objective paradigm --- because it is impossible to be "objective" about personal and communal disintegration and integration. Here the new focus of attention must include the people who are seeking some new understanding --- because they are trying to understand processes in which they, themselves, play essential roles and processes which will play essential roles in their own lives. It is dishonest to pretend otherwise. Any dishonest pretense will lead to personal and communal disintegration --- not to any reliable new understanding, and so not to personal and communal integrity. 3. To understand the dynamics of personal and communal disintegration and integration requires the acceptance of "evidence" which transcends the traditional five senses; and transcends the measurements of scientific instruments which are themselves objective "things". Such understanding requires a new paradigm which is not a simple incremental extension of the objective paradigm of traditional scientists. The new evidence must include "reflexive" reports of: a. Personal emotions as experienced, b. Other's personal emotions as perceived, c. Personal insights and perceptions, d. Descriptions of personal exchanges, e. Descriptions of personal relationships, f. Descriptions of ideals, values, desires, g. Descriptions of anxieties and fears, h. Descriptions of hopes and aspirations, i. Descriptions of motivations and intentions, j. Descriptions of joys and pleasures, k. Descriptions of pains, hurts, misery, etc. l. Descriptions of anger and resentments. m. Descriptions of many other personal "things". Such reports are essentially "reflexive" because they reflect back upon the reporter personally --- in that they are reports on matters about which the reporter cannot be honestly indifferent. Indifference about such matters cannot be honest; true detachment is impossible. Thus to accept any understanding which is based upon objective detachment from that which is ostensibly being described - -- is dishonest and bound to be disintegrative; lacking in integrity. 4. Traditional scientists deal with cause-and-effect chains of events and relationships --- and are suspicious when such chains cannot be identified. To understand personal and communal integrity, integration and disintegration --- we must transcend any compulsions we may have about identifying uniquely determinative cause- and-effect relationships between parts of the process. We will often have to be content to observe and report correlations between, and intuitions about why some behaviors follow other behaviors. 5. Reflexive reporting of mistakes, errors, improper behaviors, disintegrative actions, "sins" and "evil deeds" must play a significant part of any effort to develop a true understanding of personal and communal integrity, integration and disintegration. Such honest reporting will not occur in the absence of the regular giving and accepting of free gifts of the freedom to be safely vulnerable in open and honest dialogue within intimate personal relationships. Thus such exchanges of such gifts will be an essential aspect of the whole endeavor to reach new integrative understandings. 6. The kinds of insights and understandings to be sought often come first in inarticulate ways which must be discerned and internalized within a secure environment --- before it is possible to articulate the insights and understandings. There must be secure gestation times which are free of external expectations, threats and distractions --- else the insights and understandings will slip away before they can be articulated in any way which can be shared with others. 7. Desires to discern, apprehend and articulate new integrative insights and understandings --- are likely to be killed by collusive games of mutual self deception, personal addictions, and organizational addictions. Thus, part of the effort must be to transcend such deadly inhibitions of fearful articulations which will threaten the collusive games of mutual self-deception and their related addictions. 8. It will be difficult, if not impossible, to isolate simple causes and effects --- because there is such a complex web of inter-connections and inter- dependencies in regards to personal and communal integrity and disintegration. Manipulative attempts to isolate and identify individual cause/effect relationships within the context of personal relationships are bound to engender separations, alienations and estrangements --- and so to engender personal and communal disintegrations. That would not be success! (c) 2005 by Paul A. Smith in Search for Integrity and Honesty (On Being Yourself, Whole and Healthy) ==========================================================
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