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2019年1月18日 · The protocol consists of two basic functions: send-message and remote-access. These functions are built on top of other web standards, such as webfinger/lrdd and atom/activitystreams. Communications are encrypted and both sides of the communication verified through crytpographic means before communication is allowed.
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"The need to belong is a human universal. But how we meet that need is culturally-informed." - Alexander Beiner
“GAZETTE: What do you mean when you say someone is from a WEIRD society? HENRICH: If you measure people’s psychology using the tools that psychologists and economists do, you’ll find substantial variation around the world. Societies that are Western, educated, industrialized, rich, and democratic often anchor the extremes of these global distributi...
“How did WEIRD societies originate? HENRICH: It goes back medieval European history and to a set of prohibitions, taboos, and prescriptions about the family that were developed by one particular branch of Christianity. This branch, which evolved into the Roman Catholic Church, established, during late antiquity in the early Middle Ages, a series of...
WEIRD
Alexander Beiner: "WEIRD. This acronym (Western, Educated, Industrialised, Rich, Democratic) has been popularised by Harvard psychologist Joseph Henrich and informed the work of scholars like Jonathan Haidt. In his new book ‘The WEIRDest People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous’ Henrich performs a kind of reverse anthropology to look at Western psychology and how it arose from our geography and history. In doing so, I believe he inadvertent...
Non-WEIRD
Alexander Beiner: "So what are non-WEIRD cultures like? Many of them — including European society before the Protestant Reformation and other cultural shifts — were and still are held together by complex web of familial relationships. Individuals belong to a wider group or land, and enjoy the cohesion of tight, supportive in-groups (though these in-groups often compete with others)."
Trust
Alexander Beiner: "web of in-group relationships, obligations and roles, people tend to be more suspicious of those outside the group. It makes sense; outsiders aren’t part of that web of embedded obligations. They don’t face consequences for not playing by your rules, and are therefore riskier to interact with. WEIRD people are different. Henrich argues that our cultural evolution selected for impersonal prosociality. He explains: - “As life was increasingly defined dealing with nonrelations...
Associationism vs kinship
"Moving away from allegiance to kin-groups didn’t just lead to increased impersonal prosociality, but also created a culture in which voluntary associations became increasingly important. As people began moving from the countryside to work in the cities, they needed to join other social groups outside of their family or tribe, like a university, a guild, or a political party. This combination of voluntary association and impersonal pro-sociality reliant on foundational institutions is hugely...
Guilt vs. Shame
"Henrich argues that guilt forms a core aspect of WEIRD psychology. It’s different from shame, another human universal. Shame is about what others might think of your behaviour (and particularly strong in kin-based societies). Guilt is the feeling we have when we don’t live up to our own values, and it’s particularly prevalent among WEIRD people. Understanding the role guilt plays in the various ‘change the world’ tribes can be revealing."
• Book: Joseph Henrich. “The WEIRDest People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous.” URL = https://weirdpeople.fas.harvard.edu/
While Internet is an old technology, since it was first deployed in the U.S. in 1969, it was only in the 1990s, with the invention of the World Wide Web by Tim Berners-Lee and the privatization of the Internet by the U.S. Defense Department, that it became a mass medium. From 9 million users in 1995 it went to over 1 billion users in 2007.
Creative communities, cooperative networks and cosmopolitan localism are, as it has been said, the building blocks for a new vision: the vision of a sustainable society that can be defined as a Multi-local Society. I.e. a network of interconnected communities and places, at the same time, open and localised."
Learning II is learning to learn. Learning III - Hyper-complexity: Learning III is a change in the process of Learning II, e.g. a corrective change in the system of sets of alternatives from which a choice is made. It works much as Learning II but on a higher level of abstraction.
Maurizio Lazzarato is a philosopher, expert on Gabriel Tarde, co-founder of the magazine Multitudes, who has been specializing in the analysis of cognitive capitalism, and its discontents, hence his work on the P2P-concept of Multitudes, the coordination format in political and economic resistance, etc..
The main goals of relocalization are to increase community energy security, to strengthen local economies, and to improve environmental conditions and social equity. The relocalization strategy developed in response to the environmental, social, political and economic impacts of global over-reliance on cheap energy."
