Drafts by Michael W Purdy
Congreso Internacional de Filosofio, 2005
Globalizacion, Cultura y Educacion
No hay ningun escape de lo global, tambien podriamos recostar... more Globalizacion, Cultura y Educacion
No hay ningun escape de lo global, tambien podriamos recostarnos y podriamos disfrutarlo, considerarlo nuestro aliado si no nuestro amigo. Sin embargo, para considerar la globalizacion un aliado se requiere de un conocimiento especial que explorare en este ens ay o.
Es dificil caractenzar el fenomeno global, es tal bncolaje, y no empleare mucho tiempo tratando de hacerlo -estoy seguro que otros haran un buen trabajo en definirlo-. Lo que encuentro mas dificil describir son los diversos cambios que se entrelazan entre muchos mundos. Un articulo que lei recientemente hablaba sobre el progreso de un gran proyecto de multiples decadas para describir y trabajar con los cambios en la Union Europea como resultado de la globalizacion y el impacto de los medios de comunicacion globales. El autor sugiere que ni la globalizacion ni el concepto de la globalizacion cultural son muy nuevos. Diria que han estado sucediendo durante muchos siglos. Sin embargo, una caracteristica que se ha agregado a la mezcla en el ultimo siglo es el papel de los medios de comunicacion -las practicas, los generos, la produccion y la economia politica de la comunicacion-. El autor cita datos que sugieren que el 60 por ciento de la programacion de la ficcion en la Television en algunos paises de la Union Europea es americana. Y cita a Held, et al. como diciendo que a pesar de los siglos de intercambio internacional/intercultural "un nuevo cosmopolitanismo y el multiculturalismo cultural" parece lejano.1 £1 sugiere que lo que llama culturas hibndas realmente no han hecho mayo res incursiones en las culturas nacionales e identidades.
Journal of Communication Therapy, 1982
The development of a broader conceptualization of listening will be the purpose of this explorati... more The development of a broader conceptualization of listening will be the purpose of this exploration. The major source of inspiration for this work originated with 'Jean Gebser's des¬cription of various civilizational modes of consciousness. I have been able to identify at least four modes of listening which correlate with the major modes of consciousness. The styles of listening may be thought of as associated with or inherent within the modes or structures (as Gebser calls them) of consciousness, as ways of being in and with a world. (Con¬sciousness may be thought of here as the human way of structuring a total environment, or world. It may include the ways we are explicitly aware or "conscious" of our world context, but is not limited to them; it embraces many taken-for-granted dimensions of experience whether or not we pay conscious attention to them. Thus with Gebser the term "consciousness" is taken in a broad context and not restricted to reflective awareness.)
DRAFT
My concern with listening and consciousness is to describe the ways
in which cultures with differ... more My concern with listening and consciousness is to describe the ways
in which cultures with different modes of consciousness manifest that
consciousness in their listening/communication behavior. The modes of
consciousness referred to are those of Jean Gebser (1905-1973), the Swiss
cultural philosopher. My motivation in doing this study is (1) to facilitate
the comparative study of a basic human dimension, that of listening; (2) to
carry out this research in a way compatible with the culture in which I
am doing the research; and (3) to facilitate intercultural contact and exchange
through the dissemination of this research.
Let me first "define" listening and describe the structures of consciousness as Gebser uses them, then I will discuss my research in India and its implications.
In my presentation “Listening Fast and Slow” at the International Listening Assoc. convention in ... more In my presentation “Listening Fast and Slow” at the International Listening Assoc. convention in Omaha, NE, I discussed the implications of Cognitive Psychology for the field of Listening. In this talk I build on that research and discuss the importance of behavioral economics and nudges. Behavioral economics originates with the same cognitive psychology research of Daniel Kahneman, Amos Tversky and others, beginning in the 1960’s. Behavioral economics has demonstrated through decades of applied research “that rationalist economic models are deficient because human beings are not just utility-maximizers” and that there is a “predictable irrationality” in human behavior according to one of the top behavioral economist, Dan Ariely . That is to say that, in general, people (perhaps everyone to some extent) are typically not rational. Here rationality, as Ariely says, is the fact that we are not good at utility, or making practical decisions. We regularly and consistently make errors of judgement. This is not about logic, which is cut and dried—given certain premises the conclusions follow “as the night the day.” Relevant studies have been published in the New England Journal of Medicine (June 27, 2013), showing that even doctors are prone to cognitive bias and need behavioral nudges to help them make good decisions (www.nejm.org).
Anzaldúa's Borderlands, 2008
This paper will examine some of the prominent approaches to Intercultural Communication to indica... more This paper will examine some of the prominent approaches to Intercultural Communication to indicate the structure of their conceptualizations and to indicate where they are lacking. Some of the approaches examined include: hybrid (Pieterse), multicultural (Anzaldúa), dialectical (Nakayama & Martin), 3rd culture (Starosta). The presentation will focus on the writings of Anzaldúa and how they are represented poorly in delineations of borderland theory but are more descriptive of intercultural communication than other theories dealing with multi-cultural contexts.
Nova Press
Finally, a profound and well-developed study of the crisis of power in the world’s civilizations ... more Finally, a profound and well-developed study of the crisis of power in the world’s civilizations by a life-long scholar of civilizations (Western, modern Western, autocratic and theocratic). Mickunas’ study describes, interrogates and thoroughly challenges deeply held cultural beliefs and ontologies. The title speaks to the anarchies loose in the world today—the wars, the builders of empires, the destruction of the other—anarchies that are virulent and living in each of the above civilizations. These are the anarchies that promote power over and ultimately war, leading to cultural and civilizational crises.
Jean Gebser/Carl Jung Conference, Monterey, CA, 2019
This presentation will trace the arc of the Jungian process of synchronicity exploring its depth ... more This presentation will trace the arc of the Jungian process of synchronicity exploring its depth in the cosmic Self. It will focus on the dynamic of the psyche as (ProcessMind) field and the unus mundi. Synchronicity has a “vertical” and “horizontal” depth integrating all awareness a-temporally/a-spatially/a-locally. This theme will be developed through personal, sentient experience, including examples of synchronicity—e.g., an out of body experience, significant dreams and foretelling’s.
The last part of the paper will explore how synchronicity is integral and a leap into a new cosmic awareness that is also a responsibility for the individual. I will also look at how synchronicity is seen as subjective from the currently predominant Mental-Rational consciousness, but is integrally connected across the cosmic field, as Jung would see it from a magic/mythic/mental awareness. Jung’s subjective focus goes beyond the subjective, the psyche, in its presencing with the field of the unus mundi.
Spiritual Transparency: Geber’s Integral Awareness
Spiritual transparency as the third integral element
This paper explores, Spiritual Transparency,... more Spiritual transparency as the third integral element
This paper explores, Spiritual Transparency, the third elemental “dimension” of Gebser's manifestation of the integral. That is, the integral incorporates verition, temporality, and (the) spiritual . But like a three-legged stool, the legs must rest on a transcendental depth of relational horizons—a cosmic field that integrates all modes of consciousness. Each of the three “legs” of the integral stool, with the depth of presence of various mixes of modes of awareness, must be presentiated with intensity. Intensity enters into every integrality and is the very character of integrality. One could wonder why Gebser chose these three dimensions as elements of the new consciousness. Certainly, given the limitations of the human (human-all-to-human), and the human desire to imagine and interpret, one can understand the importance of verition or concretion. Temporality, as will be discussed, is realized in temporal (/spatial) anxiety, a ruling factor of late modern goal-directed life-in-a-hurry. The last element, the spiritual is indicative of the general human desire to engage more than the materialism of the modern world; and it is obvious that Gebser understood this requirement for a tangible, but experiential, ideal.
This paper explores, Spiritual Transparency, the third elemental “dimension” of Gebser's manifest... more This paper explores, Spiritual Transparency, the third elemental “dimension” of Gebser's manifestation of the integral. That is, the integral incorporates verition, temporality, and (the) spiritual . But like a three-legged stool, the legs must rest on a transcendental depth of relational horizons—a cosmic field that integrates all modes of consciousness. Each of the three “legs” of the integral stool, with the depth of presence of various mixes of modes of awareness, must be presentiated with intensity. Intensity enters into every integrality and is the very character of integrality. One could wonder why Gebser chose these three dimensions as elements of the new consciousness. Certainly, given the limitations of the human (human-all-to-human), and the human desire to imagine and interpret, one can understand the importance of verition or concretion. Temporality, as will be discussed, is realized in temporal (/spatial) anxiety, a ruling factor of late modern goal-directed life-in-a-hurry. The last element, the spiritual is indicative of the general human desire to engage more than the materialism of the modern world; and it is obvious that Gebser understood this requirement for a tangible, but experiential, ideal.
From Zen to Phenomenology, by Algis Mickunas, is an excellent ride. Mickunas ensures that the rea... more From Zen to Phenomenology, by Algis Mickunas, is an excellent ride. Mickunas ensures that the reader enjoys a serious study cutting across centuries of modern thought and practice. But this is not just a thoughtful ride to be appreciated. It is, at its best, a lived experience that explores and describes the deep practice of awareness. This is a work pushing the limits, erasing the assumptions and preconceptions of modern worldviews.
Jean Gebser has described five structures of consciousness: archaic, magic, mythic, mental, and t... more Jean Gebser has described five structures of consciousness: archaic, magic, mythic, mental, and the currently emerging integral. Each of these structures correlates with "historical" and current styles of communication operating in human communication relationships. The archaic and magical are alien styles of communication from the perspective of modern communication scholars. The mythic and rational are best known as modes of communication in Eastern (including most of Africa) and Western culture, respectively. Most interesting, perhaps, is the description of communication within the presently emerging integral consciousness structure which some say is literate while others say it is a new orality. Is the emerging integral communication style oral, literate, or what?
This paper is an overview of the “evolution” of human awareness. It builds on an earlier paper b... more This paper is an overview of the “evolution” of human awareness. It builds on an earlier paper by Purdy (2000) in the International Journal of Listening: Listening and Structures of Consciousness. That paper discussed the modes of listening for each era of human “evolution.” This new paper derives from the same source (the philosopher Jean Gebser, primary source 1985) but rather approaches human development in terms of the human actions that support our listening abilities and our critical need for receptivity in the late modern era. The capabilities of trust, care, curiosity, and patience ground and support the need for listening in the modern world and each will be discussed as it supports listening as essential. In addition, this “method” will be bolstered by an extensive case study of effective teams at Google (Alphabet) supporting this paradigm.
Papers by Michael W Purdy
Cultura De Guatemala, 2007
The technologized self of the late modern globalized world has mostly lost the ability to listen ... more The technologized self of the late modern globalized world has mostly lost the ability to listen fully––that is, without rational purpose. This loss means we have limited awareness of the world beyond the technical as we do not hear it. To listen is to have integrity and to be conscious of the integrity of others, of being present to the “global” field of awareness. We are describing the imperative or requirement for listening and acting as the context requires––an attempt to be open, despite the predominance of technical (rational instrumental) consciousness. The condition of openness to what is present in the cultural field can bring awareness of a non–technologized (or non–instrumental) self that is both historical and present.
The historical ground for the non–technologized self can be traced through Foucault’s concept of Technologies of the Self. He begins with Greek and Roman thought, but when we critically examine this work we find the issues of listening and the non–technologized self have much to offer in understanding the positions of first, second and third world peoples. Recognition that technology and the technological world developed allows for the possibility that this is not the only awareness of the late modern world. In fact, this paper describes an integral consciousness which is more than the technological.
COMS 540 Intercultural Communication
Course syllabus for COMS 540 Intercultural Communication Course description: Surveys communicatio... more Course syllabus for COMS 540 Intercultural Communication Course description: Surveys communication transactions between members of differing cultures and studies definitions, models, values, beliefs, customs, and attitudes that affect intercultural communication. Relates culture to social perception and communication patterns. Examines culture-specific as well as universal modes of communication and identifies factors that impede effective intercultural understanding
COMS 810 Communication Theory
Course syllabus for COMS 810 Communication Theor
COMS 300/500 Introduction to Undergrad/Grad Communications (and Training)
Course syllabus for COMS 300/500 Introduction to Undergrad/Grad Communications (and Training) Cou... more Course syllabus for COMS 300/500 Introduction to Undergrad/Grad Communications (and Training) Course description: COMS 300: Designed to serve as an introduction (and orientation) to undergraduate work in the communications field. Should be taken in the first trimester of undergraduate work in communications. Students cannot receive credit for both COMS300 and COMS500. COMS 500: Designed to serve as an introduction (and orientation) to graduate work in the communications and human performance and training fields. Should be taken in the first trimester of graduate work in Communications and Training. Students cannot receive credit for both COMS300 and COMS500
Steps to Strenthen Listening Ability
Journal of International Assoc. for Health-Communication Sciences , 2003
In many ways the Western model for communication is similar to that for health care––rational and... more In many ways the Western model for communication is similar to that for health care––rational and instrumental––however, there are other life worlds besides the Western rational life world. Seeking the roots of health care and communication in human life worlds provides alternatives (ranging from a community model to a democratic model) for health care communication. This study looks at human life worlds and the corresponding health care models and then proposes a general model for service communication for health and welfare––and human services in general.
The political image of Ronald Reagan in the 1966 California gubernatorial campaign
I don't believe that any human mind is capable of 100 percent error. So instead of asking which a... more I don't believe that any human mind is capable of 100 percent error. So instead of asking which approach is right and which is wrong, we assume each approach is true but partial, and then try to figure out how to fit these partial truths together, how to integrate them-not how to pick one and get rid of the others.-Ken Wilber (from the foreword to The Eye of Spirit) Introduction While attempting to keep to the larger vision of integral studies as a whole I shall be proposing a rudimentary outline of an underlying assertion primarily based upon the works of
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Drafts by Michael W Purdy
No hay ningun escape de lo global, tambien podriamos recostarnos y podriamos disfrutarlo, considerarlo nuestro aliado si no nuestro amigo. Sin embargo, para considerar la globalizacion un aliado se requiere de un conocimiento especial que explorare en este ens ay o.
Es dificil caractenzar el fenomeno global, es tal bncolaje, y no empleare mucho tiempo tratando de hacerlo -estoy seguro que otros haran un buen trabajo en definirlo-. Lo que encuentro mas dificil describir son los diversos cambios que se entrelazan entre muchos mundos. Un articulo que lei recientemente hablaba sobre el progreso de un gran proyecto de multiples decadas para describir y trabajar con los cambios en la Union Europea como resultado de la globalizacion y el impacto de los medios de comunicacion globales. El autor sugiere que ni la globalizacion ni el concepto de la globalizacion cultural son muy nuevos. Diria que han estado sucediendo durante muchos siglos. Sin embargo, una caracteristica que se ha agregado a la mezcla en el ultimo siglo es el papel de los medios de comunicacion -las practicas, los generos, la produccion y la economia politica de la comunicacion-. El autor cita datos que sugieren que el 60 por ciento de la programacion de la ficcion en la Television en algunos paises de la Union Europea es americana. Y cita a Held, et al. como diciendo que a pesar de los siglos de intercambio internacional/intercultural "un nuevo cosmopolitanismo y el multiculturalismo cultural" parece lejano.1 £1 sugiere que lo que llama culturas hibndas realmente no han hecho mayo res incursiones en las culturas nacionales e identidades.
in which cultures with different modes of consciousness manifest that
consciousness in their listening/communication behavior. The modes of
consciousness referred to are those of Jean Gebser (1905-1973), the Swiss
cultural philosopher. My motivation in doing this study is (1) to facilitate
the comparative study of a basic human dimension, that of listening; (2) to
carry out this research in a way compatible with the culture in which I
am doing the research; and (3) to facilitate intercultural contact and exchange
through the dissemination of this research.
Let me first "define" listening and describe the structures of consciousness as Gebser uses them, then I will discuss my research in India and its implications.
The last part of the paper will explore how synchronicity is integral and a leap into a new cosmic awareness that is also a responsibility for the individual. I will also look at how synchronicity is seen as subjective from the currently predominant Mental-Rational consciousness, but is integrally connected across the cosmic field, as Jung would see it from a magic/mythic/mental awareness. Jung’s subjective focus goes beyond the subjective, the psyche, in its presencing with the field of the unus mundi.
This paper explores, Spiritual Transparency, the third elemental “dimension” of Gebser's manifestation of the integral. That is, the integral incorporates verition, temporality, and (the) spiritual . But like a three-legged stool, the legs must rest on a transcendental depth of relational horizons—a cosmic field that integrates all modes of consciousness. Each of the three “legs” of the integral stool, with the depth of presence of various mixes of modes of awareness, must be presentiated with intensity. Intensity enters into every integrality and is the very character of integrality. One could wonder why Gebser chose these three dimensions as elements of the new consciousness. Certainly, given the limitations of the human (human-all-to-human), and the human desire to imagine and interpret, one can understand the importance of verition or concretion. Temporality, as will be discussed, is realized in temporal (/spatial) anxiety, a ruling factor of late modern goal-directed life-in-a-hurry. The last element, the spiritual is indicative of the general human desire to engage more than the materialism of the modern world; and it is obvious that Gebser understood this requirement for a tangible, but experiential, ideal.
Papers by Michael W Purdy
The historical ground for the non–technologized self can be traced through Foucault’s concept of Technologies of the Self. He begins with Greek and Roman thought, but when we critically examine this work we find the issues of listening and the non–technologized self have much to offer in understanding the positions of first, second and third world peoples. Recognition that technology and the technological world developed allows for the possibility that this is not the only awareness of the late modern world. In fact, this paper describes an integral consciousness which is more than the technological.