Published Papers by Luke Barnesmoore
Marin Independent Journal, 2023
Marin Independent Journal, 2023
The New Polis
I argue that the shared ground for engaged pluralism promoted by Brenner (2017) in recent debates... more I argue that the shared ground for engaged pluralism promoted by Brenner (2017) in recent debates between Planetary Urbanists and urban geographical feminists is inherently colonial. The dogmatically materialistic, scientistic reduction of reality to passing time and physical space and denial of spirit therein that creates shared ground between Planetary Urbanists and the Canadian Department of Fisheries and Oceans is incommensurable with many people's worldview(s) (not least the traditional worldview[s] of the Indigenous peoples whose land this debate is being waged on…). As such, I argue that while setting aside 'theoretical (i.e. worldview) incommensurability' may foster the potential for engaged, pluralistic collaboration among colonial camps, this act of setting aside theoretical incommensurability negates the potential for engaged, pluralistic collaboration in processes of reconciliation with non-colonial peoples who hold different worldviews. In this light, engaged pluralism is understood as little more than a call for assimilative genocide of 'the others' who do not stand on the shared ground that unites Planetary Urbanists and the DFO.
https://thenewpolis.com/2021/11/01/the-ontological-violence-of-engaged-pluralism-luke-barnesmoore/
Walking a good road of total destruction of total destruction itself is what I would call a wicke... more Walking a good road of total destruction of total destruction itself is what I would call a wicked good road. It is not natural. Nature’s path never leads to total destruction. But this wicked good road adapts to the contexts of a world scared/sickened by the artificial total destruction we know as genocide to sweat the sickness from the system so that we can walk the wicked road through this world we have created back to an opening where we can renter the natural good road(s).
International Journal of Fear Studies, 2019
In this wandering we (via mother-and-son-dialogue) explore the desire to be frightened. How do th... more In this wandering we (via mother-and-son-dialogue) explore the desire to be frightened. How do the wicked problems of our world lead us into desire for fear? When is the desire free, and when is it fearbased/addictive? Moving from the assumption that the moment of shock associated with fear is a reflection of the same ‘Nothing-Infinite Eternal Form’ that structures the process of death & rebirth, it could be said that we are wandering through the question of why people desire ‘death’ in its many, different and irregular expressions. Are we fated to an unhealthy configuration of co-creating a ‘death culture’ or are there other possibilities? Or is the true danger the ‘life culture’ and associated sun cult—the fear of death and the subsequent quest to find immortality in time? Should we fear death or the Deatheaters? Through dialogue we discuss the various symbolic/mythological (Moore, 1972) roles that monsters and dragons play in our relationships with fear in the neoliberal contexts of the MegaMachine’s (Mumford, 1967, 1970) dominant present incarnation, and ultimately we ask what we can learn from fear and our identity as ‘monsters’ in the eyes of Artificial-Domineering Worldview(s) (Barnesmoore, 2018) as we wander in search of ‘wicked good road(s)’ (Barnesmoore, 2019) that will lead us back to a place where we can enter the natural good road(s).
International Journal of Fear Studies, 2019
International Journal of Fear Studies, 2019
The net of problems of injustice in the world, past, present and in the oncoming future-present a... more The net of problems of injustice in the world, past, present and in the oncoming future-present are characteristically rooted in the many and varied contextual manifestations of the superiority-supremacism form. In search of the metaphysical pathology hidden by the banal invisibility of Western thought (worldview/ideologies) for Western subjects, the authors critically recognize, conceptualize and unveil the superiority-supremacism form, the conflation of dualistic and nondualistic phenomena, and the all too common synthesis of superiority-supremacism and the conflation of dualistic/nondualistic phenomena that form an essential aspect of the Colonial Modernist Worldview (C.M. Worldview ; see Barnesmoore (2018)) as a critique of Western knowledge and conceptions of human history manufactured therein.
Dualistic phenomena like ‘light and dark’ are conflated with non-dualistic phenomena like ‘good and evil,’ which ought to, preferably, be described as good and privation of the good. This conflation—when fused with supremacist logics that lead to valorization of one-side of natural dualities (light/male) as superior to the other side of natural dualities (dark/female)—manufactures a neurotic subjectivity that is deprived of its natural goodness, and tends to manufacture a near-totalizing paranoic-phallic lens (as if ‘natural’) on reality—driven by mostly unconscious fear patterning (i.e., an unfilled liminal vacuum-void). ‘Versus’ (i.e., againstness) is transmitted from the metaphysical positioning of the Artificial-Domineering Worldview (A.D. Worldview)—of which the C.M. Worldview is but the latest incarnation (Barnesmoore 2018, 2018a)—into our world via the hierarchical ways of knowing that emerge from this conflation.
Light becomes associated with Goodness, Darkness with Evil; so (too often) is masculinity associated with goodness and femininity associated with evil—this supremacist imbalance leads to and emerges from an ontological deep fear of ceasing to be—a fear that inspires a perverse desire (obsessive need) to disempower, devalue, conquer and colonize the natural order of motion, and qualities of change, difference and irregularity (e.g. the desire/need to conquer death) through hierarchical imposition of artificially unitary and regular order —this desire for artificially unitary and regular order leads sustention to be known as superior to destruction and creation—it leads creation and destruction to be subdued to the purposes of sustention.
New contextually adapted iterations of the A.D. Worldview are manufactured to sustain the illusion of reform through the process of genocidal assimilation, and destruction is saved for those who try to step beyond the boundaries of the A.D. Worldview. The (mythic) twins have been sundered and dissociation prevails; the sands of time have been sequestered; Cain (Life-Light) kills Abel (Birth/Death-Darkness); Vishnu is caged, disfigured by the disconnection that arises from the hierarchically imposed solitude of the throne, perpetually attempting to manufacture an artificial replica (simulacra) of the Eternal in manifestation through perpetual obsessive domination of the natural order of difference and irregularity, perpetually fearing the return of Shiva because he has forgotten that Brahma emerges from her womb, the masculine archon perpetually fearing the feminine divine/goddesses, perpetually fearing the over-crowding brought on by Brahma when unbalanced by Shiva—Brahma and Shiva are in chains, brought into the light of day only when their force can be enslaved to Vishnu’s perverse fear-based quest towards perpetual sustention in passing time and physical space arrest the creation-destruction dialectic. Vishnu’s throne lies in the Natural History Museum, the physical embodiment of the C.M. Worldview’s drive to sustention in passing time and physical space through domination of the natural order of creation-destruction. (Haraway 1989; Barnesmoore 2016)
At the heart of this conflation of dualistic phenomena with non-dualistic phenomena lies an insidious lack of metaphysical nuance in discerning between things like goodness that have a selfsubsistent existence—in and of themselves—and privations like evil that have no such basis within the Nothing-Infinite Eternal (NIE). With this conflation as context for critique, and serving as analytical lens, Barnesmoore argues that the fear/fearlessness dialectic, utilized as a core premise in Fisher’s theorizing, could (though not necessarily) lead people to fall into this trap of assigning selfsubsistance to a privation (fear) and describing a reality that has selfsubsistance (fearlessness) as a privation. On the contrary, fear is a privation (the -lessness), an unfilled liminal vacuum-void. Fearlessness is, rather than a privation of fear, a state of eternal courage(love/truth/trust/wonder/etc.) that is fomented through healthy intimacy with the NIE. Fear ensues when a moment of shock and the liminal vacuum-void produced by the moment of shock goes unfilled—(the spirit of) fearlessness ensues when the liminal vacuum-void is effortlessly-stresslessly filled by the NIE (by what Four Arrows often describes as radical “fearless” faith/trust in the universe).
In summary, Barnesmoore’s argument leaves room for “natural fear” with a poignant cautionary. The translation of this theorization of natural fear into concrete action in this world, wickedly complicated by the reality that the natural state of fear described by Barnesmoore’s theorization, has been historically perverted by a worldview (A.D.) and associated system of hierarchical domination that—in their attempts to help the sprouts of our innate-instinctual virtue (e.g., eternal courage, fearlessness, directed towards protection of the sacred) ‘grow’ through pulling on them through traumatization via punishment and fear of punishment (and fear of fear itself; fear of fearlessness itself; fear of the eternal ). Such unhelpful helping growth as this severely governs people en mass through a weaponization of fear via artificially manufactured ‘fear’ and inevitably sustains the emptiness of liminal vacuum-voids via their ontological hierarchical-materialist assumptions concerning the nature of reality. A cancerous predatory capitalism, like all arrogant superiority-assumed ideologism, is predicated upon and foments this maintained (unnecessary) emptiness—as suffering. In this metaphysical pathology, Culture-story itself becomes the cause-and-effect of fear’s perpetuation—the disease vector. The current diagnosis by many disciplines of a pervasive “culture of fear” is not without its perverse precedents in the deepest hidden curricula of the C.M. Worldview.
In this article, the authors, sometimes in agreement, sometimes not, nomadically explore the deeper recesses of Fear Studies’ metaphysical foundations to set the stage for this discussion of fear/fearlessness v. courage/couragelessness and the seeming synthesis of ‘fear/fearless-courage/trust/truth/love/ wonder/etc.’ that has emerged from the liminal or vacuum-voids formed by the meeting of these two phrasings (in the space between the wings of the ‘v’ ).
In contradistinction to a mere normal and neutral “cultural” lens, the authors, both with strong political, ethical, activist and philosophical interests, call for and have taken on the topic of Conscious-Cultural Evolution (Ouspensky 1951; Geddes 1915; Mumford 1967; Mumford 1970; Barnesmoore 2016, 2017, 2018) as perhaps the only sane way to understand human(ity) evolution if we wish to create a just and sustainable social order. They both see fear as essential for understanding their projects of research and education and of understanding cultural evolution. Their collaboration involves a good deal of passion with one author, with a strong philosophical background, being fresh to this stream of intellectual engagement with fear (Barnesmoore) and one (Fisher) being a seasoned fearologist in this stream of intellectual engagement with fear. Both observe a general under theorization of fear in the social ‘sciences’ and humanities (e.g., Barnesmoore, 2018c). This article takes off from a point of a Natural-Indigenous Worldview and the unity-difference, dual/nondual (Barnesmoore) and integral (Fisher) perspectives of the authors and develops a critical lens for observing ways we come to know fear in a culture whose hegemonic undercurrent is defined by the A.D. Worldview. They assert that fear in this undercurrent already undermines (i.e., taints) the very imaginaries, theories and methodologies in which we typically come to know fear, define it, and manage it.
CITY: analysis of urban trends, culture, theory, policy, action, 2018
“…Do not ask who I am and do not ask me to remain the same: leave it to our bureaucrats and our p... more “…Do not ask who I am and do not ask me to remain the same: leave it to our bureaucrats and our police to see that our papers are in order. At least spare us their morality when we write.” (Foucault 1972, p. 17)
This editorial does not cede the ontological battle to the Colonial, Modernist Worldview in accepting the ‘commonsensical’ (from the perspective of the Colonial, Modernist Worldview…) assumption that the visible world of manifest facts—‘the real world out there’—is more real than the invisible, unmanifest world of ideas emotions, forms etc. (Needleman 1975; Nicoll 1989; Herman 2008; Blaser 2013) As such, this editorial explores the ideational continuities and discontinuities (Foucault 1972) of the articles assembled in this issue through an overtly nonlinear, nomadic perspective that is rooted in the Worldviews and associated conceptions of order that articulate the invisible lines of ideational continuity and discontinuity that run through the articles. Though a discrete, linear argument belies the nonlinear orientation of this editorial, there are a few arguments that emerge in the following pages: 1. freedom in the city is dependent upon ontological freedom, which is to say upon the right to assert the order of things in the city; 2. freedom in the academy is dependent upon ontological freedom, which might be best explicated by the assertion that freedom in the many and varied epistemological debates that are being waged within the academy cannot be attained without the freedom to assert the assumptions concerning the nature of reality upon which these epistemological debates are dependent; 3. perceived ‘freedom’ and ‘agency’ that come without the capacity and power to assert the order of things for ones self ought to be understood as the illusion of freedom and agency by which liberal democracy attempts to render hierarchical domination as sustainable rather than actual freedom and agency given that potentials for thought, feeling, behavior and conception of being are expanded and constrained by an individual’s commonsensical assumptions concerning the nature of reality. A true revolution of practice cannot occur without a revolution in the Worldview from which we conceptualize practice, be it in the city or in the academy. (Barnesmoore 2017) As for a more general orientation to contemporary social science, this editorial and its nonlinear lines of exploration seek to inspire increased (and less ephemeral…) engagement with the burgeoning ontological turn (Horton 2015; Heywood 2017) in our discussions of cities in CITY.
Moving from Barnesmoore's (2016) theorization of humans as beings with the potential for consciou... more Moving from Barnesmoore's (2016) theorization of humans as beings with the potential for conscious (epistemological) evolution, this article argues that a revolution in the ideas by which ('world view' in which) we conceive of potential practice must necessarily precede a revolution of academic and social practice (that theory necessarily precedes practice). Revolution must be rooted in revolutionary ideas and cannot be facilitated by practices that rise from (are rationalized within) the hegemonic essence (ideas, axioms and logics) of the regime against which revolution is being waged.
Conscious vs mechanical evolution: transcending biocentrist social ontologies. Abstract: This art... more Conscious vs mechanical evolution: transcending biocentrist social ontologies. Abstract: This article expounds a new theory of humanity that problematizes the discrete, biomaterialist and materially rational individual of Modernity through sensitivity to the human potential for Conscious Evolution [evolution of the 'invisible self', which is to say the cultivation of reason, free will, intuition and the other 'high epistemological faculties' that allow humans to actualize the potential for self-mediation of the biological desires and animal (irrational) passions]. After defining Conscious Evolution, comparing it with Mechanical Evolution and providing a brief overview of the epistemological processes involved in Conscious Evolution, we examine the ways in which Modernism axiomatically, logically and practically negates the potential for Conscious Evolution and self-mediation as well as the manifestations of this negation in Modernist epistemology and Modernist social systems like Economic Theology or 'the police' that, due to their biomaterialist understanding of humans as discrete, biological, materially rational individuals, aim to mediate biological desires and animal passions through external, forceful, hierarchical domination rather than the cultivation of Conscious Evolution and subsequent actualization of the potential for self-mediation. This critique of epistemological and social systems that seek to create order through external, forceful, hierarchical domination sets the stage for a follow up paper titled " Conscious Evolution, Social Development and Environmental Justice " that critiques contemporary Planning Theory and Practice and calls for planning of social systems from a theoretical perspective where seeking to cultivate Conscious Evolution and the actualization of the social order implicit in the self-mediation made potential by Conscious Evolution is possible (which is to say that (r)evolution of theory must precede (r)evolution of practice).
‘Genesis’, ‘The Garden of Eden’ and ‘The Holy Grail’ are stories that have captivated the western... more ‘Genesis’, ‘The Garden of Eden’ and ‘The Holy Grail’ are stories that have captivated the western mind (and the human mind in the iterations of these archetypal narratives in other cultures) for millennia. Though many view Modernity and Modernism as marking the death of religion and religious dogma, we argue that Exoteric Modernism simply rearticulates Abrahamic-Hellenic (paternalist) dogma (and some kernels of esoteric, spiritual truth lost in the appearance of the exoteric nodes of the Abrahamic and Hellenic traditions…) within a dimensionally reductive ontological regime(s) (the assemblage of cosmological, teleological, ontological, epistemological, ethical-moral and aesthetic assumptions that articulate one’s ‘world view’). We interrogate this idea through conducting a nomad exploration of Foucault’s The Order of Things, which illustrates the rearticulation of Genesis in the Modernist Ontological Regime, Haraway’s Primate Visions, which illustrates the rearticulation of the Garden of Eden in the Modernist Ontological Regime, and, finally, the nexus of primatology, transhumanism, ‘vampire therapy’ and other associated fields that articulate the Modernist quest for the Holy Grail (immortality as curing death). In the ethos of Nomad Exploration (NE), our teleological imperative in this journey is not to ‘answer questions’ by ‘accumulating and analyzing facts’. Rather, our goal is to broaden understandings and deepen questions by providing the reader with dimensionally transformative ideas that provide access new plateaus of perspective—in short, our purpose lies in the production of intimate, inner experience with dimensionally transformative ideas and a concomitant reinvigoration of meaning rather than in accumulating and analyzing facts.
14(1): 1-15
With the rise of social media as a focal point for interaction in both global and local social co... more With the rise of social media as a focal point for interaction in both global and local social communities, “big data” has become a key feature of social science research in the 21st century. As the size of corpora on sites like Facebook and Twitter have grown, a need has risen for more and more sophisticated computer science tools to collect data and both identify and visualize statistical trends therein. After describing our integration of Netvizz scraping software with our Statnews.org language analysis software we provide a case study of our tool’s application through analyzing Libertarian Facebook data, in particular a discussion about “milk rights” in the US, within the lens of Barnesmoore’s History of Assemblage Model (HoAM) and proceed (through use of thought experiment) to draw conclusions as to the ways in which the ontological regime(s) implicit in the analyzed data are likely to structure potential norms of thought, behavior, and being within publics socialized within the regime.
The purpose of this paper is to extend the UC Berkeley Statnews.org research program into the stu... more The purpose of this paper is to extend the UC Berkeley Statnews.org research program into the study of
religion. Through synthesis of a precise semantic analysis conducted with the Statnews.org machine learning software
and Barnesmoore’s History of Assemblages knowledge generation model, we present a mixed method approach for
analysis of the relationship between causal discursive materials (in this case religious texts), ontological assumptions
and epistemic mechanisms embedded in these discursive materials and norms of thought, behavior and being in societies
socialized by analyzed texts. In so doing, we present a history of the dominant forms (ontological assumptions and
epistemic mechanisms) embedded in the religious scriptures that have structured normative cognitive environments in the
west. In so doing we hope to provide a point of entry for outlining the cognitive context in which forms manifest in the
western world for future applications of the History of Assemblages methodology.
"""In this paper, we propose a general framework for topic-specific summarization of large text c... more """In this paper, we propose a general framework for topic-specific summarization of large text corpora, and illustrate how it can be used for the analysis of news databases. Our framework, concise comparative summarization (CCS), is built on sparse classification methods. CCS is a lightweight and flexible tool that offers a compromise between simple word frequency based methods currently in wide use, and more heavyweight, model-intensive methods such as latent Dirichlet allocation (LDA). We argue that sparse methods have much to offer for text analysis, and hope CCS opens the door for a new branch of research in this important field.
For a particular topic of interest (e.g., China, or energy), CSS automatically labels documents as being either on- or off-topic (usually via keyword search), and then uses sparse classification methods to predict these labels with the high-dimensional counts of all the other words and phrases in the documents. The resulting small set of phrases found as predictive are then harvested as the summary.
To validate our tool, we, using news articles from the New York Times international section, designed and conducted a human survey to compare the different summarizers with human understanding. We demonstrate our approach with two case studies, a media analysis of the framing of "Egypt" in the New York Times throughout the Arab Spring, and an informal comparison of the New York Times' and Wall Street Journal's coverage of "energy." Overall, we find that the Lasso with L2 normalization can be effectively and usefully used to summarize large corpora, regardless of document size."""
Drafts by Luke Barnesmoore
Reflections on how we can use small housing solutions to approach the wicked problem of housing a... more Reflections on how we can use small housing solutions to approach the wicked problem of housing affordability in the Bay Area with strategies we can implement today for people who needed them yesterday.
Why do we wait? Why does poverty have to descend into chronic homelessness before the system resp... more Why do we wait? Why does poverty have to descend into chronic homelessness before the system responds?
A friend of mine questioned the origins of normative behaviors and how we can work to change peop... more A friend of mine questioned the origins of normative behaviors and how we can work to change people's normative behaviors, and I responded as such:
This artistic endeavor wanders from the observation that missionaries and philanthropists share a... more This artistic endeavor wanders from the observation that missionaries and philanthropists share a stream of ontological continuity that leads both to use vulnerabilities to draw victims into genocidal relationships that transmit Artificial-Domineering Worldview(s) (A.D. Worldview[s]) and an associated sickness of consciousness that causes people who contract the sickness to become de-spirited prey that loses its sovereignty. This wandering then explores contemporary religious and secular educational philosophies that symbolize the missionary and philanthropist archetypes/stories/characters. This wandering concludes that, while both the missionary and the philanthropist claim to be helping people towards virtue, the genocidal relationships missionaries and philanthropists form with beings who they relate to as prey (as it rather than who) cause the death of our goodly human nature and the potentials for social and environmental justice therein.
Perhaps the lack of sensory embodiment in the world of free-dream relates to our sensory embodime... more Perhaps the lack of sensory embodiment in the world of free-dream relates to our sensory embodiment in the material world. We can dream into the world of freedream from this world, but there's always something not quite there in terms of the sensory experiences in our dreams-touch, for example, always seems more ephemeral than the images of the world we're touching. We can feel, yet not as much as we feel in this world-or, perhaps, its just that we feel differently. This could be the nature of our existence in the world of free-dream, but it could also relate to our embodiment in the physical space from which we travel into the world of freedream. Perhaps we cannot be fully embodied in the free-dream while we're still embodied in this world, and perhaps that's why the experience of immaterial embodiment changes so drastically for those who die and are revived. I've heard more than one story from an elderly person whose died and then been revived in the hospital, and in every case the story implied that embodiment beyond the physical intensifies when the soul is no longer bound to its mortal coil. Perhaps this is why so many fear life beyond the physical-we cant fully experience life beyond the physical when physically embodied, and so we fear that life beyond our mortal coil will be somehow 'less than' the pleasures of physical life. I've had a few experiences (among many) beyond the mortal coil that imply something more. Not less pleasure, but more-not less freedom, but more-not less beauty and truth, but more-not less love, but more. Have faith.
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Published Papers by Luke Barnesmoore
https://thenewpolis.com/2021/11/01/the-ontological-violence-of-engaged-pluralism-luke-barnesmoore/
Dualistic phenomena like ‘light and dark’ are conflated with non-dualistic phenomena like ‘good and evil,’ which ought to, preferably, be described as good and privation of the good. This conflation—when fused with supremacist logics that lead to valorization of one-side of natural dualities (light/male) as superior to the other side of natural dualities (dark/female)—manufactures a neurotic subjectivity that is deprived of its natural goodness, and tends to manufacture a near-totalizing paranoic-phallic lens (as if ‘natural’) on reality—driven by mostly unconscious fear patterning (i.e., an unfilled liminal vacuum-void). ‘Versus’ (i.e., againstness) is transmitted from the metaphysical positioning of the Artificial-Domineering Worldview (A.D. Worldview)—of which the C.M. Worldview is but the latest incarnation (Barnesmoore 2018, 2018a)—into our world via the hierarchical ways of knowing that emerge from this conflation.
Light becomes associated with Goodness, Darkness with Evil; so (too often) is masculinity associated with goodness and femininity associated with evil—this supremacist imbalance leads to and emerges from an ontological deep fear of ceasing to be—a fear that inspires a perverse desire (obsessive need) to disempower, devalue, conquer and colonize the natural order of motion, and qualities of change, difference and irregularity (e.g. the desire/need to conquer death) through hierarchical imposition of artificially unitary and regular order —this desire for artificially unitary and regular order leads sustention to be known as superior to destruction and creation—it leads creation and destruction to be subdued to the purposes of sustention.
New contextually adapted iterations of the A.D. Worldview are manufactured to sustain the illusion of reform through the process of genocidal assimilation, and destruction is saved for those who try to step beyond the boundaries of the A.D. Worldview. The (mythic) twins have been sundered and dissociation prevails; the sands of time have been sequestered; Cain (Life-Light) kills Abel (Birth/Death-Darkness); Vishnu is caged, disfigured by the disconnection that arises from the hierarchically imposed solitude of the throne, perpetually attempting to manufacture an artificial replica (simulacra) of the Eternal in manifestation through perpetual obsessive domination of the natural order of difference and irregularity, perpetually fearing the return of Shiva because he has forgotten that Brahma emerges from her womb, the masculine archon perpetually fearing the feminine divine/goddesses, perpetually fearing the over-crowding brought on by Brahma when unbalanced by Shiva—Brahma and Shiva are in chains, brought into the light of day only when their force can be enslaved to Vishnu’s perverse fear-based quest towards perpetual sustention in passing time and physical space arrest the creation-destruction dialectic. Vishnu’s throne lies in the Natural History Museum, the physical embodiment of the C.M. Worldview’s drive to sustention in passing time and physical space through domination of the natural order of creation-destruction. (Haraway 1989; Barnesmoore 2016)
At the heart of this conflation of dualistic phenomena with non-dualistic phenomena lies an insidious lack of metaphysical nuance in discerning between things like goodness that have a selfsubsistent existence—in and of themselves—and privations like evil that have no such basis within the Nothing-Infinite Eternal (NIE). With this conflation as context for critique, and serving as analytical lens, Barnesmoore argues that the fear/fearlessness dialectic, utilized as a core premise in Fisher’s theorizing, could (though not necessarily) lead people to fall into this trap of assigning selfsubsistance to a privation (fear) and describing a reality that has selfsubsistance (fearlessness) as a privation. On the contrary, fear is a privation (the -lessness), an unfilled liminal vacuum-void. Fearlessness is, rather than a privation of fear, a state of eternal courage(love/truth/trust/wonder/etc.) that is fomented through healthy intimacy with the NIE. Fear ensues when a moment of shock and the liminal vacuum-void produced by the moment of shock goes unfilled—(the spirit of) fearlessness ensues when the liminal vacuum-void is effortlessly-stresslessly filled by the NIE (by what Four Arrows often describes as radical “fearless” faith/trust in the universe).
In summary, Barnesmoore’s argument leaves room for “natural fear” with a poignant cautionary. The translation of this theorization of natural fear into concrete action in this world, wickedly complicated by the reality that the natural state of fear described by Barnesmoore’s theorization, has been historically perverted by a worldview (A.D.) and associated system of hierarchical domination that—in their attempts to help the sprouts of our innate-instinctual virtue (e.g., eternal courage, fearlessness, directed towards protection of the sacred) ‘grow’ through pulling on them through traumatization via punishment and fear of punishment (and fear of fear itself; fear of fearlessness itself; fear of the eternal ). Such unhelpful helping growth as this severely governs people en mass through a weaponization of fear via artificially manufactured ‘fear’ and inevitably sustains the emptiness of liminal vacuum-voids via their ontological hierarchical-materialist assumptions concerning the nature of reality. A cancerous predatory capitalism, like all arrogant superiority-assumed ideologism, is predicated upon and foments this maintained (unnecessary) emptiness—as suffering. In this metaphysical pathology, Culture-story itself becomes the cause-and-effect of fear’s perpetuation—the disease vector. The current diagnosis by many disciplines of a pervasive “culture of fear” is not without its perverse precedents in the deepest hidden curricula of the C.M. Worldview.
In this article, the authors, sometimes in agreement, sometimes not, nomadically explore the deeper recesses of Fear Studies’ metaphysical foundations to set the stage for this discussion of fear/fearlessness v. courage/couragelessness and the seeming synthesis of ‘fear/fearless-courage/trust/truth/love/ wonder/etc.’ that has emerged from the liminal or vacuum-voids formed by the meeting of these two phrasings (in the space between the wings of the ‘v’ ).
In contradistinction to a mere normal and neutral “cultural” lens, the authors, both with strong political, ethical, activist and philosophical interests, call for and have taken on the topic of Conscious-Cultural Evolution (Ouspensky 1951; Geddes 1915; Mumford 1967; Mumford 1970; Barnesmoore 2016, 2017, 2018) as perhaps the only sane way to understand human(ity) evolution if we wish to create a just and sustainable social order. They both see fear as essential for understanding their projects of research and education and of understanding cultural evolution. Their collaboration involves a good deal of passion with one author, with a strong philosophical background, being fresh to this stream of intellectual engagement with fear (Barnesmoore) and one (Fisher) being a seasoned fearologist in this stream of intellectual engagement with fear. Both observe a general under theorization of fear in the social ‘sciences’ and humanities (e.g., Barnesmoore, 2018c). This article takes off from a point of a Natural-Indigenous Worldview and the unity-difference, dual/nondual (Barnesmoore) and integral (Fisher) perspectives of the authors and develops a critical lens for observing ways we come to know fear in a culture whose hegemonic undercurrent is defined by the A.D. Worldview. They assert that fear in this undercurrent already undermines (i.e., taints) the very imaginaries, theories and methodologies in which we typically come to know fear, define it, and manage it.
This editorial does not cede the ontological battle to the Colonial, Modernist Worldview in accepting the ‘commonsensical’ (from the perspective of the Colonial, Modernist Worldview…) assumption that the visible world of manifest facts—‘the real world out there’—is more real than the invisible, unmanifest world of ideas emotions, forms etc. (Needleman 1975; Nicoll 1989; Herman 2008; Blaser 2013) As such, this editorial explores the ideational continuities and discontinuities (Foucault 1972) of the articles assembled in this issue through an overtly nonlinear, nomadic perspective that is rooted in the Worldviews and associated conceptions of order that articulate the invisible lines of ideational continuity and discontinuity that run through the articles. Though a discrete, linear argument belies the nonlinear orientation of this editorial, there are a few arguments that emerge in the following pages: 1. freedom in the city is dependent upon ontological freedom, which is to say upon the right to assert the order of things in the city; 2. freedom in the academy is dependent upon ontological freedom, which might be best explicated by the assertion that freedom in the many and varied epistemological debates that are being waged within the academy cannot be attained without the freedom to assert the assumptions concerning the nature of reality upon which these epistemological debates are dependent; 3. perceived ‘freedom’ and ‘agency’ that come without the capacity and power to assert the order of things for ones self ought to be understood as the illusion of freedom and agency by which liberal democracy attempts to render hierarchical domination as sustainable rather than actual freedom and agency given that potentials for thought, feeling, behavior and conception of being are expanded and constrained by an individual’s commonsensical assumptions concerning the nature of reality. A true revolution of practice cannot occur without a revolution in the Worldview from which we conceptualize practice, be it in the city or in the academy. (Barnesmoore 2017) As for a more general orientation to contemporary social science, this editorial and its nonlinear lines of exploration seek to inspire increased (and less ephemeral…) engagement with the burgeoning ontological turn (Horton 2015; Heywood 2017) in our discussions of cities in CITY.
religion. Through synthesis of a precise semantic analysis conducted with the Statnews.org machine learning software
and Barnesmoore’s History of Assemblages knowledge generation model, we present a mixed method approach for
analysis of the relationship between causal discursive materials (in this case religious texts), ontological assumptions
and epistemic mechanisms embedded in these discursive materials and norms of thought, behavior and being in societies
socialized by analyzed texts. In so doing, we present a history of the dominant forms (ontological assumptions and
epistemic mechanisms) embedded in the religious scriptures that have structured normative cognitive environments in the
west. In so doing we hope to provide a point of entry for outlining the cognitive context in which forms manifest in the
western world for future applications of the History of Assemblages methodology.
For a particular topic of interest (e.g., China, or energy), CSS automatically labels documents as being either on- or off-topic (usually via keyword search), and then uses sparse classification methods to predict these labels with the high-dimensional counts of all the other words and phrases in the documents. The resulting small set of phrases found as predictive are then harvested as the summary.
To validate our tool, we, using news articles from the New York Times international section, designed and conducted a human survey to compare the different summarizers with human understanding. We demonstrate our approach with two case studies, a media analysis of the framing of "Egypt" in the New York Times throughout the Arab Spring, and an informal comparison of the New York Times' and Wall Street Journal's coverage of "energy." Overall, we find that the Lasso with L2 normalization can be effectively and usefully used to summarize large corpora, regardless of document size."""
Drafts by Luke Barnesmoore
https://thenewpolis.com/2021/11/01/the-ontological-violence-of-engaged-pluralism-luke-barnesmoore/
Dualistic phenomena like ‘light and dark’ are conflated with non-dualistic phenomena like ‘good and evil,’ which ought to, preferably, be described as good and privation of the good. This conflation—when fused with supremacist logics that lead to valorization of one-side of natural dualities (light/male) as superior to the other side of natural dualities (dark/female)—manufactures a neurotic subjectivity that is deprived of its natural goodness, and tends to manufacture a near-totalizing paranoic-phallic lens (as if ‘natural’) on reality—driven by mostly unconscious fear patterning (i.e., an unfilled liminal vacuum-void). ‘Versus’ (i.e., againstness) is transmitted from the metaphysical positioning of the Artificial-Domineering Worldview (A.D. Worldview)—of which the C.M. Worldview is but the latest incarnation (Barnesmoore 2018, 2018a)—into our world via the hierarchical ways of knowing that emerge from this conflation.
Light becomes associated with Goodness, Darkness with Evil; so (too often) is masculinity associated with goodness and femininity associated with evil—this supremacist imbalance leads to and emerges from an ontological deep fear of ceasing to be—a fear that inspires a perverse desire (obsessive need) to disempower, devalue, conquer and colonize the natural order of motion, and qualities of change, difference and irregularity (e.g. the desire/need to conquer death) through hierarchical imposition of artificially unitary and regular order —this desire for artificially unitary and regular order leads sustention to be known as superior to destruction and creation—it leads creation and destruction to be subdued to the purposes of sustention.
New contextually adapted iterations of the A.D. Worldview are manufactured to sustain the illusion of reform through the process of genocidal assimilation, and destruction is saved for those who try to step beyond the boundaries of the A.D. Worldview. The (mythic) twins have been sundered and dissociation prevails; the sands of time have been sequestered; Cain (Life-Light) kills Abel (Birth/Death-Darkness); Vishnu is caged, disfigured by the disconnection that arises from the hierarchically imposed solitude of the throne, perpetually attempting to manufacture an artificial replica (simulacra) of the Eternal in manifestation through perpetual obsessive domination of the natural order of difference and irregularity, perpetually fearing the return of Shiva because he has forgotten that Brahma emerges from her womb, the masculine archon perpetually fearing the feminine divine/goddesses, perpetually fearing the over-crowding brought on by Brahma when unbalanced by Shiva—Brahma and Shiva are in chains, brought into the light of day only when their force can be enslaved to Vishnu’s perverse fear-based quest towards perpetual sustention in passing time and physical space arrest the creation-destruction dialectic. Vishnu’s throne lies in the Natural History Museum, the physical embodiment of the C.M. Worldview’s drive to sustention in passing time and physical space through domination of the natural order of creation-destruction. (Haraway 1989; Barnesmoore 2016)
At the heart of this conflation of dualistic phenomena with non-dualistic phenomena lies an insidious lack of metaphysical nuance in discerning between things like goodness that have a selfsubsistent existence—in and of themselves—and privations like evil that have no such basis within the Nothing-Infinite Eternal (NIE). With this conflation as context for critique, and serving as analytical lens, Barnesmoore argues that the fear/fearlessness dialectic, utilized as a core premise in Fisher’s theorizing, could (though not necessarily) lead people to fall into this trap of assigning selfsubsistance to a privation (fear) and describing a reality that has selfsubsistance (fearlessness) as a privation. On the contrary, fear is a privation (the -lessness), an unfilled liminal vacuum-void. Fearlessness is, rather than a privation of fear, a state of eternal courage(love/truth/trust/wonder/etc.) that is fomented through healthy intimacy with the NIE. Fear ensues when a moment of shock and the liminal vacuum-void produced by the moment of shock goes unfilled—(the spirit of) fearlessness ensues when the liminal vacuum-void is effortlessly-stresslessly filled by the NIE (by what Four Arrows often describes as radical “fearless” faith/trust in the universe).
In summary, Barnesmoore’s argument leaves room for “natural fear” with a poignant cautionary. The translation of this theorization of natural fear into concrete action in this world, wickedly complicated by the reality that the natural state of fear described by Barnesmoore’s theorization, has been historically perverted by a worldview (A.D.) and associated system of hierarchical domination that—in their attempts to help the sprouts of our innate-instinctual virtue (e.g., eternal courage, fearlessness, directed towards protection of the sacred) ‘grow’ through pulling on them through traumatization via punishment and fear of punishment (and fear of fear itself; fear of fearlessness itself; fear of the eternal ). Such unhelpful helping growth as this severely governs people en mass through a weaponization of fear via artificially manufactured ‘fear’ and inevitably sustains the emptiness of liminal vacuum-voids via their ontological hierarchical-materialist assumptions concerning the nature of reality. A cancerous predatory capitalism, like all arrogant superiority-assumed ideologism, is predicated upon and foments this maintained (unnecessary) emptiness—as suffering. In this metaphysical pathology, Culture-story itself becomes the cause-and-effect of fear’s perpetuation—the disease vector. The current diagnosis by many disciplines of a pervasive “culture of fear” is not without its perverse precedents in the deepest hidden curricula of the C.M. Worldview.
In this article, the authors, sometimes in agreement, sometimes not, nomadically explore the deeper recesses of Fear Studies’ metaphysical foundations to set the stage for this discussion of fear/fearlessness v. courage/couragelessness and the seeming synthesis of ‘fear/fearless-courage/trust/truth/love/ wonder/etc.’ that has emerged from the liminal or vacuum-voids formed by the meeting of these two phrasings (in the space between the wings of the ‘v’ ).
In contradistinction to a mere normal and neutral “cultural” lens, the authors, both with strong political, ethical, activist and philosophical interests, call for and have taken on the topic of Conscious-Cultural Evolution (Ouspensky 1951; Geddes 1915; Mumford 1967; Mumford 1970; Barnesmoore 2016, 2017, 2018) as perhaps the only sane way to understand human(ity) evolution if we wish to create a just and sustainable social order. They both see fear as essential for understanding their projects of research and education and of understanding cultural evolution. Their collaboration involves a good deal of passion with one author, with a strong philosophical background, being fresh to this stream of intellectual engagement with fear (Barnesmoore) and one (Fisher) being a seasoned fearologist in this stream of intellectual engagement with fear. Both observe a general under theorization of fear in the social ‘sciences’ and humanities (e.g., Barnesmoore, 2018c). This article takes off from a point of a Natural-Indigenous Worldview and the unity-difference, dual/nondual (Barnesmoore) and integral (Fisher) perspectives of the authors and develops a critical lens for observing ways we come to know fear in a culture whose hegemonic undercurrent is defined by the A.D. Worldview. They assert that fear in this undercurrent already undermines (i.e., taints) the very imaginaries, theories and methodologies in which we typically come to know fear, define it, and manage it.
This editorial does not cede the ontological battle to the Colonial, Modernist Worldview in accepting the ‘commonsensical’ (from the perspective of the Colonial, Modernist Worldview…) assumption that the visible world of manifest facts—‘the real world out there’—is more real than the invisible, unmanifest world of ideas emotions, forms etc. (Needleman 1975; Nicoll 1989; Herman 2008; Blaser 2013) As such, this editorial explores the ideational continuities and discontinuities (Foucault 1972) of the articles assembled in this issue through an overtly nonlinear, nomadic perspective that is rooted in the Worldviews and associated conceptions of order that articulate the invisible lines of ideational continuity and discontinuity that run through the articles. Though a discrete, linear argument belies the nonlinear orientation of this editorial, there are a few arguments that emerge in the following pages: 1. freedom in the city is dependent upon ontological freedom, which is to say upon the right to assert the order of things in the city; 2. freedom in the academy is dependent upon ontological freedom, which might be best explicated by the assertion that freedom in the many and varied epistemological debates that are being waged within the academy cannot be attained without the freedom to assert the assumptions concerning the nature of reality upon which these epistemological debates are dependent; 3. perceived ‘freedom’ and ‘agency’ that come without the capacity and power to assert the order of things for ones self ought to be understood as the illusion of freedom and agency by which liberal democracy attempts to render hierarchical domination as sustainable rather than actual freedom and agency given that potentials for thought, feeling, behavior and conception of being are expanded and constrained by an individual’s commonsensical assumptions concerning the nature of reality. A true revolution of practice cannot occur without a revolution in the Worldview from which we conceptualize practice, be it in the city or in the academy. (Barnesmoore 2017) As for a more general orientation to contemporary social science, this editorial and its nonlinear lines of exploration seek to inspire increased (and less ephemeral…) engagement with the burgeoning ontological turn (Horton 2015; Heywood 2017) in our discussions of cities in CITY.
religion. Through synthesis of a precise semantic analysis conducted with the Statnews.org machine learning software
and Barnesmoore’s History of Assemblages knowledge generation model, we present a mixed method approach for
analysis of the relationship between causal discursive materials (in this case religious texts), ontological assumptions
and epistemic mechanisms embedded in these discursive materials and norms of thought, behavior and being in societies
socialized by analyzed texts. In so doing, we present a history of the dominant forms (ontological assumptions and
epistemic mechanisms) embedded in the religious scriptures that have structured normative cognitive environments in the
west. In so doing we hope to provide a point of entry for outlining the cognitive context in which forms manifest in the
western world for future applications of the History of Assemblages methodology.
For a particular topic of interest (e.g., China, or energy), CSS automatically labels documents as being either on- or off-topic (usually via keyword search), and then uses sparse classification methods to predict these labels with the high-dimensional counts of all the other words and phrases in the documents. The resulting small set of phrases found as predictive are then harvested as the summary.
To validate our tool, we, using news articles from the New York Times international section, designed and conducted a human survey to compare the different summarizers with human understanding. We demonstrate our approach with two case studies, a media analysis of the framing of "Egypt" in the New York Times throughout the Arab Spring, and an informal comparison of the New York Times' and Wall Street Journal's coverage of "energy." Overall, we find that the Lasso with L2 normalization can be effectively and usefully used to summarize large corpora, regardless of document size."""
2. listen to the heart riffs
3. sweet things rot
4. stormy summer day
5. bad bells
6. still the green earth
7. good and evil tree
8. it wasn't for me
9. melt me
10. useless company
11. i'm back
12. the river nothing (now i'm nothing/just the river)
13. no peace for monsters
14. morning star's remorse
15. stand by the river
16. colonial allergens
17. evil as can be (no home for me)
18. carry me away (blue)
19. the river nothing (blue)
20. wonderer's wandering numerology
21. Mr. Thunder
22. aint' with the movement
23. waited on you
24. stuck in the covid hotel
25. stuck in the Dunbar again
26. Last Days are First Days
Geography (446): Worldview(s) and Human Relations with the Rest of Nature Transforming human relationships with the rest of nature has become paramount in our age of anthropogenic climate change. Understanding the worldview(s) (i.e. cosmological and ontological assumptions) that have led our species into its unsustainable relationship with nature and transforming our worldview(s) through replacement of unsustainable cosmological and ontological assumptions with healthy alternatives is an important step towards transforming the potentials for relationships with the rest of nature. This course will explore two radically different worldview(s) and the paradigms of human relations with the rest of nature that are made possible therein. We will explore dominant western worldview(s) and the colonial ontology of the Land that emerged from canonical texts like the Old Testament and Plato's Republic, gave rise to European Colonialism and continues to structure modern settler colonial systems like neoliberal capitalist urban development, settler colonial democracy and settler colonial law. We will also ground ourselves in a range of Indigenous Worldview(s) and the orders of relationships with nature that are possible therein through linking course readings to a/r/tographic walking pedagogies and land-based pedagogies. Generally, we will spend the first half of class in the classroom discussing the weeks readings, and we will spend the second half of the class walking the landscapes of UBC to weave our discussions about ontology into the fabric of our lived experiences. In walking between these worldview(s) we will work together to form a liminal space between the different worlds that we create when we observe our reality from different worldview(s), and in this space we will work to imagine how we could transform human relations with the rest of nature if we replace unsustainable worldview assumptions with the healthy alternatives.