Project home
cohering lightness of preferring better being

  on being for better humanity
once again (and never enough)

gary e. davis
June 2023
Who are we beings, ever following some new path who love articulation?

The path—the value (an integral human value: a Value)—I want to advance is: ecologically flourishing humanity.

Ecologically flourishing humanity is ultimately valuable—given a best sense of flourishing humanity—flourishing humanity—which is knowledgeably ecological.

But the Value is easily regarded as trite: Who’s not for “ecological” thinking; and who doesn’t value “humanity”?

But people talk of “social” ecology, ecology of mind, and generally “human” ecology, as well as biological ecology.

What’s a good way (better way, maybe “the” best way) to understand altogether psychological, cultural, conceptual, social, political, and biological ecology?

On the one hand, who doesn’t (1) stand for citizen support for implementing
the Paris Accords (2) in accordance with advancing the UN Sustainability Goals through (3) collaborative global leadership?

On the other hand, who effectively understands why progress is so viscous?
(Why does capitalism care so little about its distant heirs?)

Probably, a large plurality of citizens in developed nations don’t seek to grasp the complexity of Our humanity’s specie-al risk. And citizens of developing nations don’t have time to be vocal about much more than their need for opportunity.

Relative to that, we must not shun our ability to prospect what ways of understanding are best (e.g., what keeps goodG government prevailing over avarice?). And we must strive to define and advance good leadership relative to better conceptions of good*.  

After all, leadership is integral to educational excellence and sustaining good society.

In my holistic view, a good politics of wholly flourishing life seeks to advance the appeal of the threefold Value complex above (among many other Values) through democratic leadership of holistically practical understanding, which is a largely educational calling: progressive leadership as essentially educational, for the sake of personal, cultural, conceptual, social, political, and natural flourishing (or, for short: pCsp and natural flourishing).

There is pragmatic virtue in knowing full well a comprehensiveness of Value which authentically (for lives) and primordially (for humanity) appeals—given that a good* sense of pragmatic virtue, authenticity, and primordiality can be effective.

Developing new senses of common notions—or explicating conceptual novelties—
which may be important (or at least appealing and engaging) is different from explicating useful developments for practical purposes. A philosophy of edu-
cation is not a curriculum (outside of courses on philosophy of education).

Perhaps a meta-holism of pCsp and natural holisms seems, prima facie, to be an obscure kind of comprehensiveness because it may serve practical and progres-sive interests only through events of appropriating itself effectively. Develop-
mental Work serves situated work, like (but not exactly as)  “theory” and “practice” serve each other.

Yet, a cyclical process of development, application, learning, and revision is recursive in its own way. Sensible articulation serves development which has already brought its Work to that articulability, as well as serving emergent occasions for useful articulation.  

In a different idiom: Conceptual Work isn’t reducible to an articulation of that. And appropriation of the Work as focal works (useful articles, essays) isn’t the same as appropriation of the work for a particular audience (teaching, discussion). An appropriation of hermeneutical understanding (as particular work) follows from an individuation of itself (the Work for its own sake, prospecting its own potential) which then (later) may enable (garden)—through narrative efficacy or teaching— capability for creativity, maybe origination.

So,  creative and communicative cyclicity is ultimately appealing to me. In simpler terms, building (Work), dwelling (deriving works), and thinking (enabling others) is like a classical sense of cyclicity of advancing poiesis, logos, and ethos—an outwardly cyclic, inwardly recursive jetstream for weathering (if not contribut-
ing to guiding) the climate of Our times across generations (though I’m develop-
ing such tropicality beyond Heidegger’s idioms in Poetry, Language, Thought).

Using unexplicated terms in themes online—at “worst,” for readers, using neologisms—tropes ongoing conceptual exploration, not for the sake of the concepts alone (not for the sake of secretly ontologistic desire); rather, for the sake of hopeful usefulness.

I have an offline note titled “A topical theme tropes extensive discussion of the topic topos.”

“When is a neologism better?” is another topic.

Postings (such as here now) are themic points in a sub-constellation (i.e., topical area) which implies eventual inquiry into the generative consilience of its entirety.

next—> a fable of protean humanity


  Be fair. © 2023, gary e. davis