Integral Philosophy

"By Mark DeKay. Edited Susanne Bennett

"This book offers practical and theoretical tools for more effective sustainable design solutions and for communicating sustainable design ideas to today's diverse stakeholders.

It uses integral theory to make sense of the many competing ideas in this area and offers a powerful conceptual framework for sustainable designers through the four main perspectives of: behaviours; systems; experiences; cultures.

It also uses human developmental theory to reframe sustainable design across four levels of complexity present in society: the Traditional, Modern, Postmodern, and Integral waves. Profuse with illustrations and examples, the book offers many conceptual tools including:

• twelve principles of integral sustainable design
• sixteen prospects of sustainable design
• six perceptual shifts for ecological design thinking
• five levels of sustainable design aesthetics
• ten injunctions for designing connections to nature.""

Автор книги «Владимир Соловьёв и философия Серебряного века», П. П. Гайденко, раскрывает в своём труде жизненный и философский путь В. С. Соловьёва, взаимосвязь его философско-мистических прозрений и его видения Софии, божественной Премудрости — Мировой Души (и эволюция софиологии), а также системы цельного знания и умопостижения всеединства. Очень хорошо излагаются взгляды Шеллинга в соотнесении с Соловьёвым, проводится сопоставление идей Соловьёва и Гегеля.

Показывается культурно-философский контекст, существовавший вокруг Соловьёва, раскрываются миросозерцания его современников — кн. С. Н. Трубецкого и К. Н. Леонтьева. Далее довольно обстоятельно исследуются философские взгляды и мировоззрения Н. О. Лосского («иерархический персонализм»), С. Л. Франка («метафизика конкретного всеединства, или абсолютный реализм»), Н. А. Бердяева («анархический персонализм»). В связи с Франком довольно цельно (но и достаточно лаконично) рассматриваются воззрения А. Бергсона и Н. Кузанского.

Затем идёт переход к осмыслению поэтико-философской культуры Серебряного века

This contribution investigates the status of phenomenology in integral theory. In particular it will problematise the classification of life-worldly phenomenology as a discipline located only in the interior upper-left quadrant or as a Zone 1 perspective in Wilber’s integral model and methodology.
Based on main ideas of classical (Husserlian) phenomenology and its various critiques and further developments, the treatment in integral (AQAL) theory is discussed critically. Especially the ordering of phenomenology into a separate field or zone, the status of consciousness, including the debate related to its structure and states, and inter-subjective dimensions as well as the relation to contemplation and meditation are examined systematically.
Furthermore, then with regard to the more advanced form of phenomenology as developed by Merleau-Ponty its proto-integral potential will be outlined. It will be argued that activating this potential may contributes to correct some of the weaknesses and limitations of conventional integral theory. 
Moreover, it will be proposed that advanced phenomenology provides the foundations for an “adequate phenomenology” in integral research. As part of this more adequate phenomenology and its ontological, epistemological, and methodological dimension some perspectives on what is called integral “pheno-practice” will be offered.
All in all, it is hoped that the critical exploration of phenomenology in its more proto-integral, adequate and pheno-practical forms might enrich integral research, improve its theory building and empirical testing by offering a more inclusive, coherent approach as part of an overarching holarchical ecology of integrative knowledge and practice

In its inadvertent creation of multiple ecological crises including climate change, humanity as a whole appears caught in a lemmings loop, racing toward a probable future identified as The Long Emergency. One might think that even the possibility of this future scenario should be sufficient to effect a revolution in education. Yet overall there appears to be insufficient depth of respons-ability in this regard, of taking heed of ecological educational discourse. The paper advocates a deeply ecological education through identifying the significance of ecoliteracy as involving a critical contrast between two worldviews (modernism and a prospective ecological worldview). The paper advances futures of ecological thinking through a deep interpretation of ecology and related terms including ecosystem and ecologics. The complex integrative character of conceptual ecology is foregrounded and extended through associating it with transdisciplinarity, integralism and critical realism under the overarching orientation of Boyer’s scholarship of integration.

This paper is a response to Epistemological Pluralism in Futures Studies, featured as a special edition of Futures (42:2). Since that special edition was a response to Integral Futures, a previous special edition of Futures (40:2), this paper begins with a treatment of some of the critiques of IF, as well as the critiques of Ken Wilber and integral theory.

This chapter provides a broad theoretical contribution to integral higher education by
contextualising it within an evolution of consciousness narrative. Within this narrative there are three major discourses that identify and/or enact the emergence of new patterns of thinking and being: the adult developmental psychology discourse on postformal reasoning (Commons & Richards, 2002; Cook-Greuter, 2000; Sinnott, 2005); the integral consciousness discourse1; and the cultural historical and eco-philosophical literature on planetary consciousness (Elgin, 1997; Gangadean, 2006; Montuori, Combs, & Richards, 2004; Morin & Kern, 1999; Russell, 2000). To
represent the breadth and depth of the emerging consciousness, I have coined a complex conjoined term, postformal-integral-planetary2 to conceptually link these three theoretic threads and invite dialogue between their communities of practice (Gidley, 2008). From a macrohistorical perspective where major shifts in human consciousness may occur across thousands of years, we may be in the very early stages of what many call integral consciousness. From this perspective integral education could be still in its infancy.

What was Gebser attempting to do in writing the Ever–Present Origin (EPO. What did he hope to accomplish with this monumental two volume work.
In looking for a way to comment meaningfully on Gebser’s project I searched many avenues of thought but I also interviewed four of the people (Al Mickunas, Noel Barstad, Elizabeth Behnke, Georg Feuerstein) whom I felt knew Jean Gebser’s work best.

For over 60 years now, the phenomenon known as Integral consciousness has been fleshed out, studied, and promoted. Throughout this time the greatest minds have gone to tremendous lengths to speak of the "how" of human consciousness, in other words, what got us to this point in history. However, very little, if anything has been written about exactly "what" reality will look like through the eyes of a person who has engaged an integral mode of aperceptual awaring. This paper attempts to paint a landscape of this world-view, in hopes that it will, itself, ignite a transformation in the reader.

There is increasing recognition among human geographers that conceptualizing the spatiality of peace is a vital component of our collective disciplinary praxis. Within this emergent literature, I seek to position anarchism as an ethical philosophy of nonviolence and the absolute rejection of war. Such an interpretation does not attempt to align nonviolence to any particular organized religious teaching, as has recently been advocated by Nick Megoran (2011). Instead, I argue that the current practices of religion undermine the geographies of peace by fragmenting our affinities into discrete pieces. Advancing a view of anarchism as nonviolence, I go beyond religion to conceptualize peace as both the unqualified refusal of the manifold-cum-interlocking processes of domination, and a precognitive, pre-normative, and presupposed category rooted in our inextricable entanglement with each other and all that exists. Yet far from proposing an essentialist view of humanity or engaging a naturalized argument that reconvenes the ‘noble savage’, I contextualize my arguments within the processual frameworks of radical democracy and agonism in seeking to redress the ageographical and ahistorical notions of politics that comprise the contemporary post-political zeitgeist.

A Fool's Gnosis is collection of personal essays exploring a range of metaphysical, cosmological, alchemical, social, and magical topics.

The first essay is a personal memoir on schizophrenia.

The second essay explores a method of decolonising language and the imagination, with reference to Lera Boroditsky, Jean Gebser, and Herbert Silberer.

The third essay explores personal safety and self defence with regard to the explosion in spiritual groups, and the abandoning of community.

The fourth essay explores the nature of time, with particular reference to astrological thought and physics, and entertains some speculative ideas about causality and the metastructures of astrology.

The fifth reviews the Solar calendar and its Symbolism.

The final essay experiments with animism and dreams.

There is also an appendix containing hermetic essays and aphorisms. Titled 'Essays and Personal Sense-Making during the Great Conjunction of Dec. 2020', the work is not concerned with the laboratory arts of chrysopoeia or gold making, but with the internal alchemy, the transformation of the soul. It draws upon ideas presented in the second chapter.