Archive for the ‘mythbusting’ Category

Diversity, Quality of Science, and Cartalk

Friday, March 21st, 2014

Bottom Line: We can’t let you secede. You’d be a plague upon this continent. War mongering, healthful devastating the environment, information pills and we couldn’t stand by and watch you violate basic human rights. You might as well stay here and keep doing all that.

Bottom Line: We can’t let you secede. You’d be a plague upon this continent. War mongering, healthful devastating the environment, information pills and we couldn’t stand by and watch you violate basic human rights. You might as well stay here and keep doing all that.

I found this image on facebook, order though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:

And yet, for sale this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).

Bottom Line: We can’t let you secede. You’d be a plague upon this continent. War mongering, healthful devastating the environment, information pills and we couldn’t stand by and watch you violate basic human rights. You might as well stay here and keep doing all that.

I found this image on facebook, order though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:

And yet, for sale this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).

I found this image on facebook, information pills though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:
And yet, this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).
Bottom Line: We can’t let you secede. You’d be a plague upon this continent. War mongering, healthful devastating the environment, information pills and we couldn’t stand by and watch you violate basic human rights. You might as well stay here and keep doing all that.

I found this image on facebook, order though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:

And yet, for sale this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).

I found this image on facebook, information pills though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:
And yet, this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).
I found this image on facebook, bronchitis though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:
And yet, page this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).
Bottom Line: We can’t let you secede. You’d be a plague upon this continent. War mongering, healthful devastating the environment, information pills and we couldn’t stand by and watch you violate basic human rights. You might as well stay here and keep doing all that.

I found this image on facebook, order though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:

And yet, for sale this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).

I found this image on facebook, information pills though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:
And yet, this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).
I found this image on facebook, bronchitis though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:
And yet, page this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).
I found this image on facebook, pill though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:

And yet, adiposity this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).

Bottom Line: We can’t let you secede. You’d be a plague upon this continent. War mongering, healthful devastating the environment, information pills and we couldn’t stand by and watch you violate basic human rights. You might as well stay here and keep doing all that.

I found this image on facebook, order though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:

And yet, for sale this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).

I found this image on facebook, information pills though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:
And yet, this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).
I found this image on facebook, bronchitis though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:
And yet, page this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).
I found this image on facebook, pill though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:

And yet, adiposity this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).

I found this image on facebook, sale though there was no attribution to the artist. Apologies for that…

true face of televison

In any case here’s my reaction to this image of the “True Face of Television”:

And yet, dosage this is only the case for those who take a passive and consumerist role wrt to media. One can be selective and disciplined in one’s choices and find some great content. The most offensive aspect of most media (imo) happen to be the (so called) news (esp. what is excluded from coverage) and the paid advertisements. Find better sources of news. Find means of avoiding the adverts. Be aware of who sponsors what you consume, and what they are promoting (and why).

This morning (March 21, information pills physician 2014) NPR’s Morning Edition broadcast a rather smh story on ethnic diversity of authorship of scientific papers and the quality of science as (supposedly) evidenced by the weak proxy of quantity of citations. As I was shaking my head (smh) and considering a paper in response as they concluded the piece, malady I was rescued from that task by a promotion for the weekly favorite: “Cartalk” where one of the click and clack brothers serendipitously offered the perfect rhetorical refutation of the preceding segment. I quote: “Do two people who don’t know what they are talking about know more or less than one person who doesn’t know what he is talking about?” In any case, commenters at the embedded link cover basic challenges to the segment and it’s premise.

Secede?

Tuesday, November 13th, 2012

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, order
and keep reflecting on your aims, your method, your motivations.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, order
and keep reflecting on your aims, your method, your motivations.
At just about any cafe or restaurant one can get tea or coffee. Beverage of your choice! We don’t need a Tea Party separate from a Coffee Party. Of course we usually sit down with others for respite and discourse when there is already an established affinity, store or when we are hoping to establish a relationship of some sort. The irony is that we’re finding ourselves so much at odds with those we already share tremendous affinities – friendships and families, glaucoma and all the more easy to engage with aggressive hostility or disengage with dismissive condescension those we don’t have that direct connection. Yet even with those whom we seem to share little in common -only because our starting frames set us in opposition – we share that same tremendous potential of affinity. Let’s find that; sip our tea, coffee, water; take in and offer words direct and civil, and start this conversation again. Neither side can carry the country forward with “half a conversation”.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, order
and keep reflecting on your aims, your method, your motivations.
At just about any cafe or restaurant one can get tea or coffee. Beverage of your choice! We don’t need a Tea Party separate from a Coffee Party. Of course we usually sit down with others for respite and discourse when there is already an established affinity, store or when we are hoping to establish a relationship of some sort. The irony is that we’re finding ourselves so much at odds with those we already share tremendous affinities – friendships and families, glaucoma and all the more easy to engage with aggressive hostility or disengage with dismissive condescension those we don’t have that direct connection. Yet even with those whom we seem to share little in common -only because our starting frames set us in opposition – we share that same tremendous potential of affinity. Let’s find that; sip our tea, coffee, water; take in and offer words direct and civil, and start this conversation again. Neither side can carry the country forward with “half a conversation”.
At just about any cafe or restaurant one can get tea or coffee. Beverage of your choice! We don’t need a Tea Party separate from a Coffee Party. Of course we usually sit down with others for respite and discourse when there is already an established affinity, more about or when we are hoping to establish a relationship of some sort. The irony is that we’re finding ourselves so much at odds with those we already share tremendous affinities – friendships and families, and all the more easy to engage with aggressive hostility or disengage with dismissive condescension those we don’t have that direct connection. Yet even with those whom we seem to share little in common -only because our starting frames set us in opposition – we share that same tremendous potential of affinity. Let’s find that; sip our tea, coffee, water; take in and offer words direct and civil, and start this conversation again. Neither side can carry the country forward with “half a conversation”.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, order
and keep reflecting on your aims, your method, your motivations.
At just about any cafe or restaurant one can get tea or coffee. Beverage of your choice! We don’t need a Tea Party separate from a Coffee Party. Of course we usually sit down with others for respite and discourse when there is already an established affinity, store or when we are hoping to establish a relationship of some sort. The irony is that we’re finding ourselves so much at odds with those we already share tremendous affinities – friendships and families, glaucoma and all the more easy to engage with aggressive hostility or disengage with dismissive condescension those we don’t have that direct connection. Yet even with those whom we seem to share little in common -only because our starting frames set us in opposition – we share that same tremendous potential of affinity. Let’s find that; sip our tea, coffee, water; take in and offer words direct and civil, and start this conversation again. Neither side can carry the country forward with “half a conversation”.
At just about any cafe or restaurant one can get tea or coffee. Beverage of your choice! We don’t need a Tea Party separate from a Coffee Party. Of course we usually sit down with others for respite and discourse when there is already an established affinity, more about or when we are hoping to establish a relationship of some sort. The irony is that we’re finding ourselves so much at odds with those we already share tremendous affinities – friendships and families, and all the more easy to engage with aggressive hostility or disengage with dismissive condescension those we don’t have that direct connection. Yet even with those whom we seem to share little in common -only because our starting frames set us in opposition – we share that same tremendous potential of affinity. Let’s find that; sip our tea, coffee, water; take in and offer words direct and civil, and start this conversation again. Neither side can carry the country forward with “half a conversation”.
At just about any cafe or restaurant one can get tea or coffee. Beverage of your choice! We don’t need a Tea Party separate from a Coffee Party. Of course we usually sit down with others for respite and discourse when there is already an established affinity, prothesis or when we are hoping to establish a relationship of some sort. The irony is that we’re finding ourselves so much at odds with those we already share tremendous affinities – friendships and families, refractionist and all the more easy to engage with aggressive hostility or disengage with dismissive condescension those we don’t have that direct connection. Yet even with those whom we seem to share little in common -only because our starting frames set us in opposition – we share that same tremendous potential of affinity. Let’s find that; sip our tea, coffee, water; take in and offer words direct and civil, and start this conversation again. Neither side can carry the country forward with “half a conversation”.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
Wow! With the current Wikileaks-Cablegate affair, audiologist I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

We are hostile to Dogma. That is the final word. We are not hostile to Education as such, steroids
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, approved
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, store
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
We are hostile to Dogma. That is the final word. We are not hostile to Education as such, sickness
but rather to such defenses of ‘it’ which render its’ rational alteration improbable.

Dogma is singular in the abstract, here
but in concrete it is many.

In our hostility toward Dogma we must be hostile to our own Dogma, or at least suspicious of it. In this way we will be better able to follow the Kantian maxim, if we take up this war. We must not fight this battle in such a way as to preclude a future peace.

We reject Dogma as stylized response which impairs or otherwise hinders communication. It is likely that there is something behind the Dogma.

If we are to do anything constructive we must free up the voice of that something so that it can be heard, so that it can be taken account of. What is rejected primarily in Dogma is not faith. It is a manner of presentation which is deceptive. Deception need not be intentional. Indeed we will agree with the Pragmatists’ denial of privileged access to “intent”.

If we can get behind the mask of Dogma and see the Face of the Other we will have opened channels of communication.

Dogmatic expression adds nothing, moreover it takes away. It serves as a possible model of future behavior. Can we say that it is inefficient? We must break this habit. It befuddles our thought. It hearkens back to ‘essences’. Inefficiency is not a function of Dogma or Dogmatic Expression, nor is it a feature of it, nor the essence of it. For as with Rationality, we must speak of inefficiency in terms of purposes, aims, groups.

Dogmatic Expression is related to homophilly. The Expression of attitudes, beliefs, may serve to secure and identify group boundaries. In this respect it can be considered efficient, both for the group, and for the groups it serves to contrast. And for a larger constellation of groups it may well serve the regulation of parts.

Dogma and Dogmatic Expression serve pattern maintenance. Growth within the group and under the regime is channeled along certain lines. Other possibilities for growth are circumscribed, and foregone/foreclosed, if not obstructed.

Within any group there may be forces which are held back. The group is an institution, it is an idea. Forces are held in check for the purpose of achieving other ends.

[Stability, Identity may be ends pursued.]
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, generic
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
What are we doing when we theorize social change? What do we resort to and make use of when doing so? What are our motivations?

I would suggest that in the mix of motivations is/are concerns of the investigator that he or she be legitimate, ampoule
useful to something, someone, some idea or principle, and that their means and logic are credible in that regard.

A somewhat contrary, or contradictory (or at least seemingly so) tendency is the objective stance independent of utility or practicality, the vulgar view of Theory as Lofty Aesthetic (Ascetic) Practice with only a rarefied meaning, or a cultural product and projection.

Yet these both have significance as obstacles to rupture from common sense, in Bourdieu’s sense, as obstacles to science as Reflexive Practice.

So whether we play with abstract ideas (state, class, etc.) and perhaps impose this frame on reality, or we take up legitimated categories as real and natural rather than as problematic, we are stuck with a question of our utility. Will we allow ourselves to be mere tools, or will we relegate ourselves to uselessness?

These two images of possible Relation to Knowledge and Political Practice are related to each other. I say Relation to Knowledge and Political Practice rather than between them because I wish to emphasize social-object/agent’s relation to these spheres as opposed to the relationship between abstract spheres, or between an abstract sphere and a practical sphere.

Both images can be pressed into the service, or use of control.

Both segment the Lifeworld as a means of control.

Both have a tone of ‘naturality’ … paternal permanence and continuity which do not take particular relations and possession of knowledge as significant, which amounts to a lack of concern for the maturity of persons… (not to say that there is a practical empirical measure of this).
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, somnology
and keep reflecting on your aims, your method, your motivations.
When you look back on something — consider whether it was just the first iteration. It may yet work.

Maybe not enough people understood what you were doing — maybe not enough appreciated what was at stake.

Maybe you can communicate your vision more clearly now.

Maybe you have refined your vision or your methods.

Keep pushing, order
and keep reflecting on your aims, your method, your motivations.
At just about any cafe or restaurant one can get tea or coffee. Beverage of your choice! We don’t need a Tea Party separate from a Coffee Party. Of course we usually sit down with others for respite and discourse when there is already an established affinity, store or when we are hoping to establish a relationship of some sort. The irony is that we’re finding ourselves so much at odds with those we already share tremendous affinities – friendships and families, glaucoma and all the more easy to engage with aggressive hostility or disengage with dismissive condescension those we don’t have that direct connection. Yet even with those whom we seem to share little in common -only because our starting frames set us in opposition – we share that same tremendous potential of affinity. Let’s find that; sip our tea, coffee, water; take in and offer words direct and civil, and start this conversation again. Neither side can carry the country forward with “half a conversation”.
At just about any cafe or restaurant one can get tea or coffee. Beverage of your choice! We don’t need a Tea Party separate from a Coffee Party. Of course we usually sit down with others for respite and discourse when there is already an established affinity, more about or when we are hoping to establish a relationship of some sort. The irony is that we’re finding ourselves so much at odds with those we already share tremendous affinities – friendships and families, and all the more easy to engage with aggressive hostility or disengage with dismissive condescension those we don’t have that direct connection. Yet even with those whom we seem to share little in common -only because our starting frames set us in opposition – we share that same tremendous potential of affinity. Let’s find that; sip our tea, coffee, water; take in and offer words direct and civil, and start this conversation again. Neither side can carry the country forward with “half a conversation”.
At just about any cafe or restaurant one can get tea or coffee. Beverage of your choice! We don’t need a Tea Party separate from a Coffee Party. Of course we usually sit down with others for respite and discourse when there is already an established affinity, prothesis or when we are hoping to establish a relationship of some sort. The irony is that we’re finding ourselves so much at odds with those we already share tremendous affinities – friendships and families, refractionist and all the more easy to engage with aggressive hostility or disengage with dismissive condescension those we don’t have that direct connection. Yet even with those whom we seem to share little in common -only because our starting frames set us in opposition – we share that same tremendous potential of affinity. Let’s find that; sip our tea, coffee, water; take in and offer words direct and civil, and start this conversation again. Neither side can carry the country forward with “half a conversation”.
Bottom Line: We can’t let you secede. You’d be a plague upon this continent. War mongering, more about devastating the environment, viagra 40mg and we couldn’t stand by and watch you violate basic human rights. You might as well stay here and keep doing all that.

Cablegate Confusion and Distraction

Friday, December 3rd, 2010

We recorded this quickly this morning – MovementCamp kicks of


We recorded this quickly this morning – MovementCamp kicks of


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, doctor information pills
10 AM Eastern Time.


We recorded this quickly this morning – MovementCamp kicks of


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, doctor information pills
10 AM Eastern Time.


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, link 10 AM Eastern Time. Join the conversation, don’t wait!


We recorded this quickly this morning – MovementCamp kicks of


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, doctor information pills
10 AM Eastern Time.


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, link 10 AM Eastern Time. Join the conversation, don’t wait!


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, cialis 40mg 10 AM Eastern Time. Join the conversation, don’t wait!


We recorded this quickly this morning – MovementCamp kicks of


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, doctor information pills
10 AM Eastern Time.


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, link 10 AM Eastern Time. Join the conversation, don’t wait!


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, cialis 40mg 10 AM Eastern Time. Join the conversation, don’t wait!


We recorded this quickly this morning – MovementCamp kicks off Sunday Oct 10, geriatrician 10 AM Eastern Time. Join the conversation, medications don’t wait!


Pamela McLean & I share a context in Digital Inclusion, meningitis eczema ICT4D, advice Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, meningitis eczema ICT4D, advice Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, viagra ICT4D, viagra approved Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, meningitis eczema ICT4D, advice Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, viagra ICT4D, viagra approved Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, try ICT4D, Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, meningitis eczema ICT4D, advice Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, viagra ICT4D, viagra approved Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, try ICT4D, Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.
On Friday, cardiologist October 29 we open the next chapter in the Community Technology, price Networking and Community Empowerment Movement at the Digital Excellence Conference in Chicago at DePaul University: http://dexcon2010.eventbrite.com/

  • Invitation — attend the most important event in the Community Technology/Digital Empowerment Sector in a decade – we’re rebuilding a movement – and we need your commitment and enthusiasm.
  • Invitation — spread the word – Let us know who is up and coming but who may have never connected to the national/global movement and Invite them! Help fund their travel! No one is late to the party!
  • Invitation — help us (re)build the movement in any way you can! If you are coming from out of town – let us know!

Three tracks:

  • Broadband: Expansion & Inclusion
  • Tools and Platforms
  • Collaboration Models and Community Building

Special Honorees: Carl Davidson, Julia Stasch and Rep. Constance Howard
Keynote Speaker: Dr. Nicol Turner-Lee

Registration: http://dexcon2010.eventbrite.com/

As a recognition of our common heritage, past members of the network are eligible for the early bird rate.

For more information or to donate/volunteer contact Pierre Clark. (312) 473-0373 or registernow@digitalexcellence.net

Pamela McLean & I share a context in Digital Inclusion, meningitis eczema ICT4D, advice Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, viagra ICT4D, viagra approved Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, try ICT4D, Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.
On Friday, cardiologist October 29 we open the next chapter in the Community Technology, price Networking and Community Empowerment Movement at the Digital Excellence Conference in Chicago at DePaul University: http://dexcon2010.eventbrite.com/

  • Invitation — attend the most important event in the Community Technology/Digital Empowerment Sector in a decade – we’re rebuilding a movement – and we need your commitment and enthusiasm.
  • Invitation — spread the word – Let us know who is up and coming but who may have never connected to the national/global movement and Invite them! Help fund their travel! No one is late to the party!
  • Invitation — help us (re)build the movement in any way you can! If you are coming from out of town – let us know!

Three tracks:

  • Broadband: Expansion & Inclusion
  • Tools and Platforms
  • Collaboration Models and Community Building

Special Honorees: Carl Davidson, Julia Stasch and Rep. Constance Howard
Keynote Speaker: Dr. Nicol Turner-Lee

Registration: http://dexcon2010.eventbrite.com/

As a recognition of our common heritage, past members of the network are eligible for the early bird rate.

For more information or to donate/volunteer contact Pierre Clark. (312) 473-0373 or registernow@digitalexcellence.net

On Friday, case October 29 we open the next chapter in the Community Technology, stuff Networking and Community Empowerment Movement at the Digital Excellence Conference in Chicago at DePaul University: http://dexcon2010.eventbrite.com/

  • Invitation — attend the most important event in the Community Technology/Digital Empowerment Sector in a decade – we’re rebuilding a movement – and we need your commitment and enthusiasm.
  • Invitation — spread the word – Let us know who is up and coming but who may have never connected to the national/global movement and Invite them! Help fund their travel! No one is late to the party!
  • Invitation — help us (re)build the movement in any way you can! If you are coming from out of town – let us know!

Three tracks:

  • Broadband: Expansion & Inclusion
  • Tools and Platforms
  • Collaboration Models and Community Building

Special Honorees: Carl Davidson, Julia Stasch and Rep. Constance Howard
Keynote Speaker: Dr. Nicol Turner-Lee

Registration: http://dexcon2010.eventbrite.com/

As a recognition of our common heritage, past members of the network are eligible for the early bird rate.

For more information or to donate/volunteer contact Pierre Clark. (312) 473-0373 or registernow@digitalexcellence.net

Pamela McLean & I share a context in Digital Inclusion, meningitis eczema ICT4D, advice Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, viagra ICT4D, viagra approved Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, try ICT4D, Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.
On Friday, cardiologist October 29 we open the next chapter in the Community Technology, price Networking and Community Empowerment Movement at the Digital Excellence Conference in Chicago at DePaul University: http://dexcon2010.eventbrite.com/

  • Invitation — attend the most important event in the Community Technology/Digital Empowerment Sector in a decade – we’re rebuilding a movement – and we need your commitment and enthusiasm.
  • Invitation — spread the word – Let us know who is up and coming but who may have never connected to the national/global movement and Invite them! Help fund their travel! No one is late to the party!
  • Invitation — help us (re)build the movement in any way you can! If you are coming from out of town – let us know!

Three tracks:

  • Broadband: Expansion & Inclusion
  • Tools and Platforms
  • Collaboration Models and Community Building

Special Honorees: Carl Davidson, Julia Stasch and Rep. Constance Howard
Keynote Speaker: Dr. Nicol Turner-Lee

Registration: http://dexcon2010.eventbrite.com/

As a recognition of our common heritage, past members of the network are eligible for the early bird rate.

For more information or to donate/volunteer contact Pierre Clark. (312) 473-0373 or registernow@digitalexcellence.net

On Friday, case October 29 we open the next chapter in the Community Technology, stuff Networking and Community Empowerment Movement at the Digital Excellence Conference in Chicago at DePaul University: http://dexcon2010.eventbrite.com/

  • Invitation — attend the most important event in the Community Technology/Digital Empowerment Sector in a decade – we’re rebuilding a movement – and we need your commitment and enthusiasm.
  • Invitation — spread the word – Let us know who is up and coming but who may have never connected to the national/global movement and Invite them! Help fund their travel! No one is late to the party!
  • Invitation — help us (re)build the movement in any way you can! If you are coming from out of town – let us know!

Three tracks:

  • Broadband: Expansion & Inclusion
  • Tools and Platforms
  • Collaboration Models and Community Building

Special Honorees: Carl Davidson, Julia Stasch and Rep. Constance Howard
Keynote Speaker: Dr. Nicol Turner-Lee

Registration: http://dexcon2010.eventbrite.com/

As a recognition of our common heritage, past members of the network are eligible for the early bird rate.

For more information or to donate/volunteer contact Pierre Clark. (312) 473-0373 or registernow@digitalexcellence.net

On Friday, recipe October 29 we open the next chapter in the Community Technology, Networking and Community Empowerment Movement at the Digital Excellence Conference in Chicago at DePaul University: http://dexcon2010.eventbrite.com/

  • Invitation — attend the most important event in the Community Technology/Digital Empowerment Sector in a decade – we’re rebuilding a movement – and we need your commitment and enthusiasm.
  • Invitation — spread the word – Let us know who is up and coming but who may have never connected to the national/global movement and Invite them! Help fund their travel! No one is late to the party!
  • Invitation — help us (re)build the movement in any way you can! If you are coming from out of town – let us know!

Three tracks:

  • Broadband: Expansion & Inclusion
  • Tools and Platforms
  • Collaboration Models and Community Building

Special Honorees: Carl Davidson, Julia Stasch and Rep. Constance Howard
Keynote Speaker: Dr. Nicol Turner-Lee

Registration: http://dexcon2010.eventbrite.com/

As a recognition of our common heritage, past members of the network are eligible for the early bird rate.

For more information or to donate/volunteer contact Pierre Clark. (312) 473-0373 or registernow@digitalexcellence.net

Pamela McLean & I share a context in Digital Inclusion, meningitis eczema ICT4D, advice Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, viagra ICT4D, viagra approved Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.

Pamela McLean & I share a context in Digital Inclusion, try ICT4D, Sustainability and Appropriate Technology. We’ recorded this the day before the Coalition MovementCamp.org 10-10-10 Global Work Party. The work goes on so join us, and let’s accelerate innovation through video and discourse! This is our 13 minute kickoff dialogue, sans video. First of many, I hope.
On Friday, cardiologist October 29 we open the next chapter in the Community Technology, price Networking and Community Empowerment Movement at the Digital Excellence Conference in Chicago at DePaul University: http://dexcon2010.eventbrite.com/

  • Invitation — attend the most important event in the Community Technology/Digital Empowerment Sector in a decade – we’re rebuilding a movement – and we need your commitment and enthusiasm.
  • Invitation — spread the word – Let us know who is up and coming but who may have never connected to the national/global movement and Invite them! Help fund their travel! No one is late to the party!
  • Invitation — help us (re)build the movement in any way you can! If you are coming from out of town – let us know!

Three tracks:

  • Broadband: Expansion & Inclusion
  • Tools and Platforms
  • Collaboration Models and Community Building

Special Honorees: Carl Davidson, Julia Stasch and Rep. Constance Howard
Keynote Speaker: Dr. Nicol Turner-Lee

Registration: http://dexcon2010.eventbrite.com/

As a recognition of our common heritage, past members of the network are eligible for the early bird rate.

For more information or to donate/volunteer contact Pierre Clark. (312) 473-0373 or registernow@digitalexcellence.net

On Friday, case October 29 we open the next chapter in the Community Technology, stuff Networking and Community Empowerment Movement at the Digital Excellence Conference in Chicago at DePaul University: http://dexcon2010.eventbrite.com/

  • Invitation — attend the most important event in the Community Technology/Digital Empowerment Sector in a decade – we’re rebuilding a movement – and we need your commitment and enthusiasm.
  • Invitation — spread the word – Let us know who is up and coming but who may have never connected to the national/global movement and Invite them! Help fund their travel! No one is late to the party!
  • Invitation — help us (re)build the movement in any way you can! If you are coming from out of town – let us know!

Three tracks:

  • Broadband: Expansion & Inclusion
  • Tools and Platforms
  • Collaboration Models and Community Building

Special Honorees: Carl Davidson, Julia Stasch and Rep. Constance Howard
Keynote Speaker: Dr. Nicol Turner-Lee

Registration: http://dexcon2010.eventbrite.com/

As a recognition of our common heritage, past members of the network are eligible for the early bird rate.

For more information or to donate/volunteer contact Pierre Clark. (312) 473-0373 or registernow@digitalexcellence.net

On Friday, recipe October 29 we open the next chapter in the Community Technology, Networking and Community Empowerment Movement at the Digital Excellence Conference in Chicago at DePaul University: http://dexcon2010.eventbrite.com/

  • Invitation — attend the most important event in the Community Technology/Digital Empowerment Sector in a decade – we’re rebuilding a movement – and we need your commitment and enthusiasm.
  • Invitation — spread the word – Let us know who is up and coming but who may have never connected to the national/global movement and Invite them! Help fund their travel! No one is late to the party!
  • Invitation — help us (re)build the movement in any way you can! If you are coming from out of town – let us know!

Three tracks:

  • Broadband: Expansion & Inclusion
  • Tools and Platforms
  • Collaboration Models and Community Building

Special Honorees: Carl Davidson, Julia Stasch and Rep. Constance Howard
Keynote Speaker: Dr. Nicol Turner-Lee

Registration: http://dexcon2010.eventbrite.com/

As a recognition of our common heritage, past members of the network are eligible for the early bird rate.

For more information or to donate/volunteer contact Pierre Clark. (312) 473-0373 or registernow@digitalexcellence.net

Wow! With the current Wikileaks-Cablegate affair, price I am seeing a lot of venom and righteous indignation.

As ever this rests upon a heap of confusion.

Let’s clarify a few things so we can be sure we aren’t distracted. There are bigger things happening (or not happening) in the world as our attention is consumed by this latest media event.

I’ve already said that there is a big difference between Treasonous acts and Whistleblowing (whether against Government or Corporate abuse of power and the public trust). Our legal system should reflect that distinction.

I’m going to go expand that statement to include the other big “T” … Terrorism.

We don’t need to go into the details of whether this was a case of whistleblowing. It’s more like a massive data dump. But as an analogy it should be instructive. The point about whistleblowing is having a fair and impartial hearing under due process of law, obesity whether in the corporate sphere or a matter of state. The expectation of such a hearing, a true separation of powers and a more general atmosphere of transparency would transform our political culture in the best possible ways.

Another important distinction: those who publish the material, and those who leaked it. These are very different acts, and should be regarded differently. Some have called for the “destruction” of the publisher, some are engaged in illegal activities trying to suppress the website. As for the person who leaked the material, I return to the question of due process of law.

If we speak in favor of Law and Order (upholding claims of secrecy, and the necessity of state secrets and moreover the stiff punishment of those who break the pertinent laws) then let’s set aside the vindictive calls for persecution and violence that ignores due process or makes it into a mockery.

And let’s take that notion a little further — due process is not just following the letter of the law and procedures. It involves a judicious reading of the letter of the law such that higher human values are served or weighed against each other. This sort of reading of the law can lead to a rewriting of the law that is all part of an ongoing evolution of the human spirit. It’s the basic mechanics of the common law and we should not be so quick to dismiss such deliberations as judicial activism. It was once the consensus that common law was in evolution and progressing to a higher state. There are ways in which our society has fallen, but we cannot deny the possibility of further progress of human values. The law as written and enforced is not always right.

Lastly, let’s not confuse privacy and secrecy. Secrecy is a matter of policy. No Government agent creating a document or other record in the course of their duty has any expectation of “privacy” … these documents are internal, and that’s not the same as privacy. Recognizing that secrecy is a matter of policy is to see that it’s not a right. It’s a combination of circumstance and policy, and policy can be changed at a pen stroke.

All in all most of the confusion comes down to a certain kind of authoritarianism we all to readily adopt and allow to excuse further abuse of power. Consider the lengths the Administration went to in attempts to quash the Pentagon Papers and to persecute and prosecute Daniel Ellsberg and Anthony Russo. This is a dangerous thing. If we’re really on the side of law and order, let’s moderate the rhetoric, and let’s not be distracted.

The Wrong Fight

Tuesday, August 24th, 2010

When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, disease but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, disease but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, approved but their work is aimed at making new things possible for humanity. If I could, cheap I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, search or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, disease but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, approved but their work is aimed at making new things possible for humanity. If I could, cheap I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, search or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, cystitis and better serve the city and region in which we make our lives?

Recently, cheap CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, pregnancy to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum. Our voices will be that much more likely to inform public policy.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, disease but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, approved but their work is aimed at making new things possible for humanity. If I could, cheap I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, search or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, cystitis and better serve the city and region in which we make our lives?

Recently, cheap CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, pregnancy to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum. Our voices will be that much more likely to inform public policy.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, one health and better serve the city and region in which we make our lives?

Recently, “CityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate
efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, disease but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, approved but their work is aimed at making new things possible for humanity. If I could, cheap I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, search or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, cystitis and better serve the city and region in which we make our lives?

Recently, cheap CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, pregnancy to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum. Our voices will be that much more likely to inform public policy.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, one health and better serve the city and region in which we make our lives?

Recently, “CityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate
efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, clinic and better serve the city and region in which we make our lives?

Recently, no rxCityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the generale-democracy.org platform and model. model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, disease but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, approved but their work is aimed at making new things possible for humanity. If I could, cheap I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, search or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, cystitis and better serve the city and region in which we make our lives?

Recently, cheap CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, pregnancy to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum. Our voices will be that much more likely to inform public policy.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, one health and better serve the city and region in which we make our lives?

Recently, “CityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate
efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, clinic and better serve the city and region in which we make our lives?

Recently, no rxCityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the generale-democracy.org platform and model. model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, clinic and better serve the city and region in which we make our lives?

Recently, “CityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the generale-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, disease but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, approved but their work is aimed at making new things possible for humanity. If I could, cheap I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, search or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, cystitis and better serve the city and region in which we make our lives?

Recently, cheap CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, pregnancy to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum. Our voices will be that much more likely to inform public policy.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, one health and better serve the city and region in which we make our lives?

Recently, “CityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate
efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, clinic and better serve the city and region in which we make our lives?

Recently, no rxCityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the generale-democracy.org platform and model. model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, clinic and better serve the city and region in which we make our lives?

Recently, “CityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the generale-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, grip but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, disease but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, approved but their work is aimed at making new things possible for humanity. If I could, cheap I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, search or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, cystitis and better serve the city and region in which we make our lives?

Recently, cheap CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, pregnancy to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum. Our voices will be that much more likely to inform public policy.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, one health and better serve the city and region in which we make our lives?

Recently, “CityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate
efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, clinic and better serve the city and region in which we make our lives?

Recently, no rxCityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the generale-democracy.org platform and model. model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, clinic and better serve the city and region in which we make our lives?

Recently, “CityCamp” was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the generale-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, grip but their work is aimed at making new things possible for humanity. If I could, I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, health and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the generale-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, skincare sick and better serve the city and region in which we make our lives?

Recently, syringe CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the generale-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, information pills nurse and better serve the city and region in which we make our lives?

Recently, viagra healing CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, viagra malady to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, information pills nurse and better serve the city and region in which we make our lives?

Recently, viagra healing CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, viagra malady to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, viagra approved and better serve the city and region in which we make our lives?

Recently, ampoule CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, stuff steroids and better serve the city and region in which we make our lives?

Recently, clinic CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, stuff steroids and better serve the city and region in which we make our lives?

Recently, clinic CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, stuff steroids and better serve the city and region in which we make our lives?

Recently, clinic CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, stuff steroids and better serve the city and region in which we make our lives?

Recently, clinic CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
How do you keep tabs on Chicago? Sites, read more
sources, buy
strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it! Also, tweet me @tropology
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, stuff steroids and better serve the city and region in which we make our lives?

Recently, clinic CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
How do you keep tabs on Chicago? Sites, read more
sources, buy
strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it! Also, tweet me @tropology
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
How do you keep tabs on Chicago? Sites, read more
sources, buy
strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it! Also, tweet me @tropology

that which arrests the motion of thought is false

This is an ethical and an intellectual principle for me, hospital
  dare I say a semeiotic principle?
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, stuff steroids and better serve the city and region in which we make our lives?

Recently, clinic CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
How do you keep tabs on Chicago? Sites, read more
sources, buy
strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it! Also, tweet me @tropology
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
How do you keep tabs on Chicago? Sites, read more
sources, buy
strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it! Also, tweet me @tropology

that which arrests the motion of thought is false

This is an ethical and an intellectual principle for me, hospital
  dare I say a semeiotic principle?
The folks at Free Geek Chicago have offered perhaps the most ethical, viagra 60mg honest and authentic statement on funding in the non profit world.

Here’s an excerpt from their Community Funding Statement outlining their experience of funding relationships:

  • External funding means someone else decides your organization’s priorities: A funder’s priorities may or may not match the desires and needs of a community or help to fulfill an organization’s mission.
  • Fund-raising is work: Funding and fund-raising requires skill and creates organizational overhead to seek and manage money.
  • Funding obscures failure: Bad ideas can live on as long as they attract funding or make for good public relations.
  • Funding is an exchange, link like any other: Funding has strings attached, information pills whether organizations choose to discuss them or not.
  • Funders are often “trendy”: Especially in information technology, grants follow intellectual fads and forgo long-term perspective.

The entire document is certainly worth a read, and they are worthy of community support. If I had a chunk of cash on hand, I’d send it over no strings attached.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, stuff steroids and better serve the city and region in which we make our lives?

Recently, clinic CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
How do you keep tabs on Chicago? Sites, read more
sources, buy
strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it! Also, tweet me @tropology
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
How do you keep tabs on Chicago? Sites, read more
sources, buy
strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it! Also, tweet me @tropology

that which arrests the motion of thought is false

This is an ethical and an intellectual principle for me, hospital
  dare I say a semeiotic principle?
The folks at Free Geek Chicago have offered perhaps the most ethical, viagra 60mg honest and authentic statement on funding in the non profit world.

Here’s an excerpt from their Community Funding Statement outlining their experience of funding relationships:

  • External funding means someone else decides your organization’s priorities: A funder’s priorities may or may not match the desires and needs of a community or help to fulfill an organization’s mission.
  • Fund-raising is work: Funding and fund-raising requires skill and creates organizational overhead to seek and manage money.
  • Funding obscures failure: Bad ideas can live on as long as they attract funding or make for good public relations.
  • Funding is an exchange, link like any other: Funding has strings attached, information pills whether organizations choose to discuss them or not.
  • Funders are often “trendy”: Especially in information technology, grants follow intellectual fads and forgo long-term perspective.

The entire document is certainly worth a read, and they are worthy of community support. If I had a chunk of cash on hand, I’d send it over no strings attached.
The folks at Free Geek Chicago have offered perhaps the most ethical, price honest and authentic statement on funding in the non profit world.

Here’s an excerpt from their Community Funding Statement outlining their experience of funding relationships:

  • External funding means someone else decides your organization’s priorities: A funder’s priorities may or may not match the desires and needs of a community or help to fulfill an organization’s mission.
  • Fund-raising is work: Funding and fund-raising requires skill and creates organizational overhead to seek and manage money.
  • Funding obscures failure: Bad ideas can live on as long as they attract funding or make for good public relations.
  • Funding is an exchange, like any other: Funding has strings attached, whether organizations choose to discuss them or not.
  • Funders are often “trendy”: Especially in information technology, grants follow intellectual fads and forgo long-term perspective.

The entire document is certainly worth a read, and they are worthy of community support. If I had a chunk of cash on hand, I’d send it over no strings attached.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, stuff steroids and better serve the city and region in which we make our lives?

Recently, clinic CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
How do you keep tabs on Chicago? Sites, read more
sources, buy
strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it! Also, tweet me @tropology
What’s the next stage for the Digital Excellence movement? How can we better connect our respective efforts, steroids and better serve the city and region in which we make our lives?

Recently, CityCamp was convened in Chicago. It brought people from all over the continent and from as far away as the UK. It also brought a lot of Chicagoans out of the woodwork. There are aspirations for a more locally focused event.

It’s time to advance a synoptic view of our efforts in Chicago …. we need to map our mutual efforts and when describing our separate efforts to each other and to others, to do it in a way that paints a picture of how we are connected.

Towards that end, I implore you to join with me in advancing Civic Discourse and Collaboration in the Chicago Region, utilizing the e-democracy.org platform and model.

There are several things that need to be done:

  1. Sign up here at the Chicago Region Civic Forum (CRCF) and post a self introduction http://forums.e-democracy.org/groups/chicago
    Also, acquaint yourself with the general e-democracy.org model. Feel free to ask questions.
  2. Regularly share news, events and ideas pertinent to the issues of our fair City, and respond in a civic spirit to the unfolding conversation. Make this a part of your routine. Put your issues on the table!
  3. Actively invite others to participate. We need to take this to the streets.
  4. Entreat public office holders, candidates and their staff to join the forum.
  5. Help establish community and neighborhood level local issues forums for more locally focused topics. I’ll help any group that commits to this aim. If you are ready to take this one on… join the Chicago Team Coordinating Forum here: http://forums.e-democracy.org/groups/chicago-team and let’s take a hold of our democracy.

How do you keep tabs on Chicago? Sites, erectile
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it!
How do you keep tabs on Chicago? Sites, approved
sources, strategies and tools welcome! Share here or at the Chicago Region Civic Forum.
How do you keep tabs on Chicago? Sites, read more
sources, buy
strategies and tools welcome! Share here or at the Chicago Region Civic Forum or blog it! Also, tweet me @tropology

that which arrests the motion of thought is false

This is an ethical and an intellectual principle for me, hospital
  dare I say a semeiotic principle?
The folks at Free Geek Chicago have offered perhaps the most ethical, viagra 60mg honest and authentic statement on funding in the non profit world.

Here’s an excerpt from their Community Funding Statement outlining their experience of funding relationships:

  • External funding means someone else decides your organization’s priorities: A funder’s priorities may or may not match the desires and needs of a community or help to fulfill an organization’s mission.
  • Fund-raising is work: Funding and fund-raising requires skill and creates organizational overhead to seek and manage money.
  • Funding obscures failure: Bad ideas can live on as long as they attract funding or make for good public relations.
  • Funding is an exchange, link like any other: Funding has strings attached, information pills whether organizations choose to discuss them or not.
  • Funders are often “trendy”: Especially in information technology, grants follow intellectual fads and forgo long-term perspective.

The entire document is certainly worth a read, and they are worthy of community support. If I had a chunk of cash on hand, I’d send it over no strings attached.
The folks at Free Geek Chicago have offered perhaps the most ethical, price honest and authentic statement on funding in the non profit world.

Here’s an excerpt from their Community Funding Statement outlining their experience of funding relationships:

  • External funding means someone else decides your organization’s priorities: A funder’s priorities may or may not match the desires and needs of a community or help to fulfill an organization’s mission.
  • Fund-raising is work: Funding and fund-raising requires skill and creates organizational overhead to seek and manage money.
  • Funding obscures failure: Bad ideas can live on as long as they attract funding or make for good public relations.
  • Funding is an exchange, like any other: Funding has strings attached, whether organizations choose to discuss them or not.
  • Funders are often “trendy”: Especially in information technology, grants follow intellectual fads and forgo long-term perspective.

The entire document is certainly worth a read, and they are worthy of community support. If I had a chunk of cash on hand, I’d send it over no strings attached.
The folks at Free Geek Chicago have offered perhaps the most ethical, clinic honest and authentic statement on funding in the non profit world.

Here’s an excerpt from their Community Funding Statement outlining their experience of funding relationships:

  • External funding means someone else decides your organization’s priorities: A funder’s priorities may or may not match the desires and needs of a community or help to fulfill an organization’s mission.
  • Fund-raising is work: Funding and fund-raising requires skill and creates organizational overhead to seek and manage money.
  • Funding obscures failure: Bad ideas can live on as long as they attract funding or make for good public relations.
  • Funding is an exchange, diet like any other: Funding has strings attached, whether organizations choose to discuss them or not.
  • Funders are often “trendy”: Especially in information technology, grants follow intellectual fads and forgo long-term perspective.

The entire document is certainly worth a read, and they are worthy of community support. If I had a chunk of cash on hand, I’d send it over no strings attached.
The folks at Free Geek Chicago have offered perhaps the most ethical, traumatologist stomatology honest and authentic statement on funding in the non profit world.

Here’s an excerpt from their Community Funding Statement outlining their experience of funding relationships:

  • External funding means someone else decides your organization’s priorities: A funder’s priorities may or may not match the desires and needs of a community or help to fulfill an organization’s mission.
  • Fund-raising is work: Funding and fund-raising requires skill and creates organizational overhead to seek and manage money.
  • Funding obscures failure: Bad ideas can live on as long as they attract funding or make for good public relations.
  • Funding is an exchange, this like any other: Funding has strings attached, cheap whether organizations choose to discuss them or not.
  • Funders are often “trendy”: Especially in information technology, grants follow intellectual fads and forgo long-term perspective.

The entire document is certainly worth a read, and they are worthy of community support. If I had a chunk of cash on hand, I’d send it over no strings attached.
The folks at Free Geek Chicago have offered perhaps the most ethical, traumatologist stomatology honest and authentic statement on funding in the non profit world.

Here’s an excerpt from their Community Funding Statement outlining their experience of funding relationships:

  • External funding means someone else decides your organization’s priorities: A funder’s priorities may or may not match the desires and needs of a community or help to fulfill an organization’s mission.
  • Fund-raising is work: Funding and fund-raising requires skill and creates organizational overhead to seek and manage money.
  • Funding obscures failure: Bad ideas can live on as long as they attract funding or make for good public relations.
  • Funding is an exchange, this like any other: Funding has strings attached, cheap whether organizations choose to discuss them or not.
  • Funders are often “trendy”: Especially in information technology, grants follow intellectual fads and forgo long-term perspective.

The entire document is certainly worth a read, and they are worthy of community support. If I had a chunk of cash on hand, I’d send it over no strings attached.
Brough Turner says Network Neutrality is the wrong fight – I strongly agree – we should have been fighting for Common Carriage all along! This is a point I’ve been making for some time now.

However, viagra order the best way to fight is for communities to deploy their own networks and to interconnect them.

Somewhere out there, in infinite play

Friday, January 29th, 2010

When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
When hoping to inspire others to think or dream “big” – be sure to listen for the ways they already are.
We don’t have to go very far (if at all) to connect Inquiry and Play.

Here’s something fun I invite you all to explore and join in with if you are so moved: http://ow.ly/11y6A

These short URLs tell you next to nothing so I’ll offer a little context.

There’s a group of people I know convened together in open space in the cause of the “metacurrency project (MCP)” … their cause is heavily shaped by the question of play. There are technical dimensions to their work, unhealthy but their work is aimed at making new things possible for humanity. If I could, cheapest I’d be with them now. I’m with them in spirit.

One quick point of entry to their world view (and my own) is in the contrast between Scarcity and Abundance as dominant meme. This is about the attitude in which we engage each other more than about how many resources their are in the world at any given moment. (It’s also a question of not being dominated by this contrast of scarcity and abundance.)

Even accepting some finitude, or relative finitude: as human’s in the application of intelligence we are meant to conduct ourselves in a stewardly manner towards life… that is to say, our behavior should be generative.

So, even though this group is in part engaged in a technical question – building software and protocol under the MCP effort – the larger challenges are social and ideational: how we might live together… opening the space not to offer a final answer, but to situate us in generative spaces of inquiry and infinite play… where the burdensome quality of tasks slip away and joy comes to the fore and where we collectively and selectively form responses and rules with a freedom to mutually adapt ourselves and the rules.

On the voicethreads platform you can add your own voice and your own vision.

The Convenient Fiction of the Corporate Person

Sunday, January 24th, 2010

I found this statement of Natalia Ginzburg’s – after a friend suggested her work: “The Little Virtues”

“I think they should be taught not the little virtues but the great ones. Not thrift but generosity and an indifference to money; not caution but courage and a contempt for danger; not shrewdness but frankness and a love of truth; not tact but a love of one’s neighbor and self-denial; not a desire for success but a desire to be and to know.”

I found this statement of Natalia Ginzburg’s – after a friend suggested her work: “The Little Virtues”

“I think they should be taught not the little virtues but the great ones. Not thrift but generosity and an indifference to money; not caution but courage and a contempt for danger; not shrewdness but frankness and a love of truth; not tact but a love of one’s neighbor and self-denial; not a desire for success but a desire to be and to know.”

Chris Drew is a Chicago Artist engaged in a heroic effort for free speech and a vibrant cultural climate in our fair city. I’ve known Chris for many years thanks to our mutual involvement in Open Source & Community Technology efforts. I had a great discussion with him early this year and received quite an education on his campaign while attending the Making Media Connections conference. I even received some exquisite pieces of his work.

Chris views Chicago’s policy on the public selling of art as a matter of free speech. I won’t make his arguments for him — you can read up on his campaign on his blog. I will say that I find his argument compelling, viagra and that our city would be better if these policies were overturned.

Recently Chris was ticketed for his activity of selling art without a vendor license, ed within the Loop area. On another occasion he was arrested and charged with a felony for taping his encounter with the police. There is a recent article in the Sun Times with a plethora of comments from supporters of the Free Speech campaign and decrying the misapplication of the eavesdropping law. I urge you to add your comments to the article, and to spread the word on this valiant campaign.

Here’s the comment I posted.

Mr. Drew is undertaking a heroic effort to make our city better – not just for Artists, but for all of us. I want my city to be a vibrant cultural center, with artistic endeavor at every scale. The art he offers for sale is of the most humble and accessible form.

Art indeed is speech, and if Mr. Drew’s account of Supreme Court opinion on Commercial Speech is correct, then it is clear that the city’s peddler law is overly broad and therefore unconstitutional.

If the law were really about public convenience (i.e. for pedestrian traffic, etc.) why would seeking donations rather than a sale exchange make a difference? I’m not up to speed on the legal distinctions or constraints against regulating these other activities, so I’d love to be informed. Perhaps the Sun Times could do a bigger story, exploring the irony of the eavesdropping charge, along with the contrasts of civil rights and free speech pertaining to different classes of behavior and different public spaces.

This of course brings to mind the absurdity of specially designated “Free Speech Zones” established during large scale events. That’s something else that needs to be challenged.

I do hope that local media will take up the broader issues, and do us a public service informing us on this important topic. Spread the word, for Free Speech, whether you agree with Chris or not, this deserves public consideration.
I found this statement of Natalia Ginzburg’s – after a friend suggested her work: “The Little Virtues”

“I think they should be taught not the little virtues but the great ones. Not thrift but generosity and an indifference to money; not caution but courage and a contempt for danger; not shrewdness but frankness and a love of truth; not tact but a love of one’s neighbor and self-denial; not a desire for success but a desire to be and to know.”

Chris Drew is a Chicago Artist engaged in a heroic effort for free speech and a vibrant cultural climate in our fair city. I’ve known Chris for many years thanks to our mutual involvement in Open Source & Community Technology efforts. I had a great discussion with him early this year and received quite an education on his campaign while attending the Making Media Connections conference. I even received some exquisite pieces of his work.

Chris views Chicago’s policy on the public selling of art as a matter of free speech. I won’t make his arguments for him — you can read up on his campaign on his blog. I will say that I find his argument compelling, viagra and that our city would be better if these policies were overturned.

Recently Chris was ticketed for his activity of selling art without a vendor license, ed within the Loop area. On another occasion he was arrested and charged with a felony for taping his encounter with the police. There is a recent article in the Sun Times with a plethora of comments from supporters of the Free Speech campaign and decrying the misapplication of the eavesdropping law. I urge you to add your comments to the article, and to spread the word on this valiant campaign.

Here’s the comment I posted.

Mr. Drew is undertaking a heroic effort to make our city better – not just for Artists, but for all of us. I want my city to be a vibrant cultural center, with artistic endeavor at every scale. The art he offers for sale is of the most humble and accessible form.

Art indeed is speech, and if Mr. Drew’s account of Supreme Court opinion on Commercial Speech is correct, then it is clear that the city’s peddler law is overly broad and therefore unconstitutional.

If the law were really about public convenience (i.e. for pedestrian traffic, etc.) why would seeking donations rather than a sale exchange make a difference? I’m not up to speed on the legal distinctions or constraints against regulating these other activities, so I’d love to be informed. Perhaps the Sun Times could do a bigger story, exploring the irony of the eavesdropping charge, along with the contrasts of civil rights and free speech pertaining to different classes of behavior and different public spaces.

This of course brings to mind the absurdity of specially designated “Free Speech Zones” established during large scale events. That’s something else that needs to be challenged.

I do hope that local media will take up the broader issues, and do us a public service informing us on this important topic. Spread the word, for Free Speech, whether you agree with Chris or not, this deserves