C) Unicist Conceptual Anthropology

The use of dualistic logic to deal with the here and now

While the unicist double dialectical approach requires investing energy to apprehend the nature of reality, dualism provides the most energy saving approach to manage the “here and now”.

The dualistic logic implies using Hegel`s or Marx`s dialectics. This use has a specific functionality in order to allow dealing with aspects that require an operational approach to deal with the here and now.

It allows accepting “absolutes” in order to separate what is true from what is false. This gives dualistic thinkers the perception of inner freedom while they move within the boundaries of the absolute.

Dualistic thinking also allows avoiding uncertainty. Uncertainty is an unbearable feeling for people that forces them to use dualism to analyze reality until they are able to eliminate the uncertainty from the environment.

It has to be considered that while analysis requires the use of a dualistic logic, synthesis requires the use of unicist double dialectical logic.

The energy conservation functionality of a dualistic logic is given by its capacity to avoid ambiguity. It provides a spontaneous solution that confirms the “absolute” individuals have in their mind.

It has to be considered that dualistic thinkers cannot infer the future and need to forecast it using any kind of extrapolation. This implies assuming that the past and the future are symmetric which is “an aprioristic” fallacy.

Peter Belohlavek

NOTE: The Unicist Research Institute was the pioneer in using the unicist logical approach in complexity science research and became a private global decentralized leading research organization in the field of human adaptive systems. It has an academic arm and a business arm.


Globalization and social capital in diplomacy and business

The social capital of a culture is based on its integration capacity, its competitive attitude and its cooperative willingness.

It can be defined by the strengths of the bonds between the members of the community.

It is necessary to understand the attitude of a culture when dealing with globalization.

Different cultures have different ways to evolve, based on their archetypes and materialized by their social capital.

It can be said that the Central European countries have a cooperative bias while the USA has a competitive bias and Japan an integrative one.

The attitude of a culture is driven by its elite and followed by the mass. Extremely individualistic elites, typical in non-consolidated countries, generate a lack of social capital making their structure unstable.

Diplomacy needs to adapt to the characteristics of cultures to achieve results. Multinational companies need to avoid projecting the values of their headquarters to foreign markets in order to expand.

Knowing the archetypes of countries is useful to adapt to each culture without losing the objectives to be achieved.

Peter Belohlavek

NOTE: The Unicist Research Institute was the pioneer in using the unicist logical approach in complexity science research and became a private global decentralized leading research organization in the field of human adaptive systems. It has an academic arm and a business arm.


Future Research: The Nature of Economic Freedom

This work deals with the conceptual structure of economic freedom and its integration with economic democracy. It includes no ideological considerations or influence. It is based on the unicist approach to complexity science, which uses a pragmatic, structural and functionalist framework.

The Nature of Economic Freedom

The reach of one’s globalization is defined by the limit of the pronoun “WE”…

There are prejudices and fallacious myths installed in the world dealing with the concept of economic freedom.

Unfortunately, no literature could be found that approached economic freedom based on its concept to define its nature (the “stem cell” of economic freedom).

The existing approaches are strongly influenced by ideological positions.

This introduction, based on an excerpt from the book “The Future of Democracy and Capitalism” by Peter Belohlavek, provides a conceptual approach to capitalism, going beyond the beliefs deposited on facts by people to understand the nature and dynamics that define the present and future of Capitalism.

It can be said that Greece was the origin of political democracy in the West but was not an economic democracy because in those times the expansion of cultures was driven by military actions.

The Unicist Logic of DemocraciesIt can also be said that the United States of America are a paradigmatic example of evolutionary democracy that integrates social democracy, economic democracy and political democracy to manage the domestic affairs.

As an evolutionary democracy, the United States of America could be taken as a paradigmatic example of Economic Freedom and Capitalism. But Economic Freedom and Capitalism cannot be imported or exported. The unique structure of values that are implicit in a culture’s archetype are the demonstration that it is meaningless to copy any model to a foreign culture that has different structural values.

The understanding of the nature of economic democracy and capitalism allow defining the particular way in which a country can deal with economics and economic democracy considering its own characteristics.

This complete document includes:

  • Economic Democracy Ethics
  • The Structure of Capitalism
  • The Nature of Justice: The Catalyst and Entropy Inhibitor of Capitalism
  • The Future of Capitalism
  • Annex 1: The Nature of Economic Democracy
  • Annex 2: Corruption: The Anti-concept of Capitalism

Economic Democracy Ethics

Ethics defines the accepted rules of an environment. These rules satisfy the functional needs, the morality that is accepted in the environment and the ideology that underlies this ethics.

Economic Democracy EthicsIn the economic democracy, we have structured the four basic ethics that are accepted as existent:

  • The Statism
  • The Protectionism / Dirigisme
  • The Pre-capitalism
  • The Capitalism

The ontogenesis of these ethics is homologous to the phylogeny of the human growth processes.  This is to say that Statism implies the childhood of economic behavior, protectionism / dirigisme is its adolescence, Pre-capitalism is its youth and Capitalism is its maturity.

Anarchy is the stage previous to these ethics. It implies that individuals develop their economic activities eluding the rules of the environment.


Economic Statism is based on using the drivers of rational morality to guide economic actions. As economic or materialistic behaviors belong to the field of individualistic attitudes, Statism necessarily needs to make others responsible for the results to be achieved.

It is a low productivity economic ethics, in which the fulfillment of the established rules prevails over the achievement of results. Statism installs economic behavior in the rules of childhood, which means that the “family” prevails over the individual desires. It achieves a superior level of productivity in environments that have a superior ethics driven collective intelligence and are highly disciplined.

This is not the case when dealing with the social aspects of Statism. Statism in economic behavior requires authoritarian dirigisme in order to define what needs to be done and is driven by the need to make people align in an environment where the property belongs to others.

Protectionism / Dirigisme

Economic protectionism / dirigisme is based on installing autonomous entities that live based on the exchange with other protected entities in order to survive and provide adequate living conditions for the members.

Protectionism is a typical adolescent organization that corresponds to an economic stage where the environment has not been organized as a democratic entity.

It is based on the self-sufficiency of the productive entities that cannot deal in an adapted way with the environment because the control on their protected organization prevails over the productivity that can be achieved.

As there is a need to be self-sufficient, there is no possibility of introducing innovations or adapting to the change of the external environment. Their productivity suffices for survival and their horizon is limited to the reality of their “private” entity. Economic protectionism achieves a superior level of productivity when it is driven by a superior ethics driven ideology.


The economic pre-capitalism ethics implies that private property prevails over any other consideration in economic behavior.

Pre-capitalism implies, on the one hand, that the private initiative should prevail over governmental or State interventions and that all that hinders economic freewill is dysfunctional.

It is naturally the capitalist logic of non-democratic environments and, paradoxically, it represents the prejudices that non-democratic and non-developed countries have about capitalism.

Pre-capitalism is homologous to the behavior in youth where the voluntarism, omnipotence and energy prevail over a rational use of resources. It is a typical model for primary industry driven countries that have not known the meaning of a true democracy.

The productivity of pre-capitalism is based on the power of transferring costs to the participants of the economic activity.


Capitalism is the ethics that corresponds to a superior economic democracy, which is natural in democratic countries and not natural in countries that are developing towards a democratic environment.

Economic capitalism implies, on the one hand, the existence of a social economy where the society participates in the ownership of the productive entities through the stock market and, on the other hand, the existence of a newcomer’s place in which pre-capitalist rules apply within the general rules of capitalism

Capitalism is sustained by justice, which is the catalyst and entropy inhibitor of the system. Without a functional judicial system, capitalism degrades towards a pre-capitalist ethics.

The level of productivity in capitalism is catalyzed by the need to integrate shareholders and clients within the entities. Thus, those who achieve an adequate level of productivity succeed and those who do not, disappear.

The educational system is the driver to provide the necessary resources for R&D to maintain the competition at a superior level.

Unicist Future Research Lab

NOTE: The Unicist Research Institute was the pioneer in using the unicist logical approach in complexity science research and became a private global decentralized leading research organization in the field of human adaptive systems. It has an academic arm and a business arm.


The Unicist Ontology of Humor and Anti-Humor

The reach of one’s globalization is defined by the limit of the pronoun “WE”…

“Je suis Charlie” has triggered a turning point in Europe and perhaps in the world.

Humor is an art that fosters personal and social balance. It builds a bridge to solve the conflict between idealism and realism.

By using an aesthetic communication, humor demystifies reality and establishes a conflict with the authority that embodies the values of the reality that is being idealized.

Illegitimate humor, anti-humor, is a communication that seeks the destruction of transcendent values of the environment that cannot be accepted.

It generates an unbalance of reality that produces extreme conflictive reactions.

Part 1 – Humor as a Driver of Social Evolution

“Je suis Charlie” represents the need of people to accept humor as an art that fosters evolution. The unicist ontological approach to humor gives access to its concept and allows understanding its importance.

Humor is one of the mechanisms used by human beings to solve their adaptation to reality.

On the one hand, humor seeks to solve the conflict between the ideals an individual has and the reality s/he needs to deal with, and on the other hand, it provides a mechanism to allow individuals to integrate in groups.

“People are separated by their strengths and integrated by their weaknesses.”

Humor is a mechanism that allows projecting one’s weaknesses outside and integrating all kinds of people including those who belong to different social or cultural groups.

Humor is a way to solve individual or social problems

Laughing at oneself is a way to solve one’s problems or to manage them. It fosters functional behavior.

The Functional Concept of Humor

Humor is a human behavior that poses or tries to solve authority conflicts using an aesthetic demystification of reality.

About Authority Conflicts

Humor solves the authority conflict demystifying reality. This demystification seeks to establish a superior reality in which the individual assumes the role of a judge of the environment.

This demystification generates a high level of influential power and thus humor achieves the goal of empowering the people who use it. This demystification requires building smart fallacies to make people feel superior.

The authority conflict requires also annulling the ideal proposed by the authority, which is frequently done by the use of sophisms. This annulment of an ideal, implicit in the authority conflict, does not need to be harmonic.

Finally, the authority conflict implies developing a power game against the establishment, which basically covers all aspects that deal with human relationships. In this context, humor produces paradoxical results when dealing with religious faith.

About the Aesthetics

Humor can only exist when it is perceived as “aesthetic”, which means that people want to appropriate it in order to use it. A joke really works when the individual who learned about it uses it in her/his environment.

Humor also needs to be harmonic with the environment where it works. This is the case of each of the different types of humor, such as caricatures, jokes, the use of irony, etc., which require the adequate harmony with the environment in order to be accepted.

This harmony is defined by the culture, the moment, the group or the subjects involved. Rejection is the consequence of a humor that is not harmonic with its context.

About Demystification

Demystification is a power game. It seeks the destruction of those elements that bother an individual and thus fosters self-esteem. This power game opens two possibilities.

On the one hand, humor demystification allows solving the problem the individual has when dealing with a specific reality and, on the other hand, it allows individuals to avoid the need of assuming responsibilities in the environment.

Demystification needs to annul the influence an ideal exerts in an environment. When an ideal requires investing a high level of energy and is dysfunctional to the needs of a group, humor allows mitigating the stress produced.

Part 2 – Structural Segments of Humor

Three functions of humor could be defined:

  1. The expansive humor that fosters the expansion of individuals or cultures.
  2. The inhibiting humor that pretends to eliminate threats. It is a typical humor in authoritarian environments.
  3. Anti-humor that seeks for the destruction of the transcendent values of individuals. The destructive humor needs to destroy a specific reality.

It has to be considered that there is a legitimate humor and an illegitimate humor. As humor drives an authority conflict, it is only legitimate when those who have been attacked are able to respond to the message through their actions. Therefore, humor becomes illegitimate when it attacks supernatural aspects that deal with religious faith.

The Unicist Ontology of HumorFive structural segments of humor have been defined that characterize its influence in an environment. These functional segments include all the types of humor that exist. These segments are:

  • Aggressive Humor
  • Mordacious Humor
  • Projective Humor
  • Introjective Humor
  • Desacralizing Humor

Segments of Inhibiting Humor

The purpose of inhibiting humor is to destroy threats. These threats might be real or be part of a parallel reality of an individual. This humor is natural in environments where people feel submitted. It relieves the pressure produced by the need to over-adapt to an environment. It generates smiles.

The Aggressive Humor

The purpose of the aggressive humor is the destruction of a specific reality that is annoying a person or group. This type of humor might be subtle or violent but, in all the cases, it aims at the destruction of some aspects of the environment.

It exposes the weaknesses of a given aspects of reality making it appear as fully dysfunctional, which provokes smiles or laughter that disqualifies the aspects that are bothering.

This type of humor is functional to sectarian groups or extremely individualistic or marginal cultures.

The Mordacious Humor

It is the humor that seeks for the destruction of someone’s self-esteem or authoritative role. It uses subtle communication, including subliminal communication, and is built upon well disguised fallacies that allow installing fallacious perceptions.

It seeks to annul authoritative roles by attacking their implicit weaknesses, which sustain their strengths, destroying their legitimacy while creating the sensation of a superior intellectuality of the one who acts this mordacity out. This humor is functional among intellectual groups and inaction driven cultures.

Segments of Expansive Humor

The purpose of expansive humor is to solve the conflict between idealism and realism in order to better adapt to the environment. It is the humor that fosters personal and social evolution and generates smiles and laughter.

The Projective Humor

This humor allows individuals to project outside the personal problems they have to avoid having the need to adapt to the environment. It is the typical humor of bestselling comedies in theatres or movies.

The spectator shares the weaknesses acted out in the comedy, which liberate the spectator, who avoids the need to face the conflicts they generate in the real life. The projective humor is the best bridge to build social relationships.

The projective humor allows individuals to share their weaknesses, which allow building transitory relationships even between people who belong to different cultures or segments. It is the humor needed to participate in social events.

The Introjective Humor

It is the humor an individual uses to laugh at her/himself. It is a humor for the few and it is something that can be taken but not given. This means that the same humor that is perceived as projective by someone is used to laugh at her/himself by others.

It is a humor that cannot be perceived by those who cannot laugh at themselves. It is a typical humor of “doers” and groups who foster awareness. It doesn’t allow building bridges with others because it separates those who can laugh at themselves and those who cannot.

It has en extreme value for personal evolution and it also has a social value in those environments where “doing” is a dominant value.

Anti-humor (Illegitimate Humor)

It is the anti-concept of humor that seeks for the destruction of the transcendent values of a culture. It uses an apparent direct aesthetics, which works only when it includes subliminal communication, to install fallacious myths to destroy transcendent values. The anti-humor generates meaningless extreme conflicts. It is the humor used by fundamentalists. It generates rational adherence.

Desacralizing Humor

It is the humor that aims at the destruction of transcendent values that threaten the values of the one who is creating it. It pretends to establish an authority conflict with sacred institutions or aspects that deal with the faith of people. It is the kind of humor used by all types of fundamentalists.


The category of a humorous communication can only be measured by the reaction of those who receive it. Humor, like art in general, is a pathway to equilibrate the conflicts between individuals and society, which fosters a more functional adaptive behavior.

It also works as an internal equilibrator for an individual that has significant consequences on her/his personal health. The natural type of humor a culture uses is an indicator of its archetype.

On the one hand, humor is also used to destroy dysfunctional taboos, but produces paradoxical results when these taboos sustain the survival of a group or community. But, on the other hand, humor fosters personal evolution when it is used to eliminate growth taboos.

While humor generates the solution of problems, anti-humor is a fundamentalist action that generates extreme conflicts by fostering a parallel reality.

Since humor is an art, the development of humorous messages, includes a high level of non-conscious influences. The different categories of expansive, inhibiting, or illegitimate humor can only be confirmed through the reactions of the people.

This is an excerpt of the book on the Unicist Ontology of Humor published in 2004.

Peter Belohlavek

NOTE: The Unicist Research Institute was the pioneer in using the unicist logical approach in complexity science research and became a private global decentralized leading research organization in the field of human adaptive systems. It has an academic arm and a business arm.


Social Influence: The Discovery of the Social Critical Mass

Social critical mass is defined as the minimal amount of focused energy necessary to trigger a planned social phenomenon. Objects need to have the necessary critical mass to produce the value added to the process they participate in.

Its ontogenetic map is defined by extreme aesthetics, extreme influence and extreme credibility to provide the energy to produce results. Any social action requires having the necessary critical mass to produce the predefined results. Action without results is just unnecessary movement.

Critical mass is a basic condition for any social object, including the business objects. The final driver of SCM is the generation of an expansion process. It implies having an extreme aesthetics which is defined by the need to complete the essential needs of the participants of a social phenomenon.

This requires having the knowledge of the ontogenetic map of the phenomenon in order to be able to define the desirable aspects that need to be completed and the harmony that needs to be designed in order to generate an extremely aesthetic value.

Completing implies covering an explicit need. That is why completing requires having an extreme influence in order to be accepted.

Extreme influence implies having a complementation driven influence which integrates both cooperation and competition. Extreme influence requires establishing a complementation driven bond which includes both functional and personal aspects.

Extreme aesthetics can only be accepted with an environment of extreme credibility. That is why the credibility is the complement of aesthetics. Extreme credibility is an optimism based relationship.

Optimism makes people believe that what is possible will occur and that the validity of the process has been proven. Without optimism there can exist no social critical mass. Optimism is extremely far away from mania.

Social Critical Mass can be achieved when there is the necessary conceptual aesthetic, the complementation driven influence and the necessary social optimism.

Access more information on Social Evolution:

Peter Belohlavek

NOTE: The Unicist Research Institute was the pioneer in using a logical approach to deal with evolution and became a private global decentralized world-class research organization in the field of human adaptive systems.  http://www.unicist.org


The Unicist Logical Approach to Cooperation Building

Cooperation is defined as the building of a common space of complementation in which the expansion of the boundaries of the participants becomes possible, while the individual limits of the parts are respected in the generation of value.

Cooperation is based on human gregarious instinct and is natural between groups of people who have decided to expand their boundaries.

It is easily observable in the cooperation of countries and organizations of any kind. It adopts many shapes: collaboration, alliances, federations, confederations, etc.

Cooperation is not feasible in extreme individualistic or involving environments. In these environments competitiveness becomes extreme and cooperation is seen as a weakness.

This is a paradox that condemns these types of environments to live in a stagnated context with endless conflicts and/or conflict avoidance actions.

The driver of cooperation building is the need to generate additional value. This requires an extreme focus on the results that need to be produced, using an integrative logic to integrate the needs of the participants and the external goals to be achieved.

Therefore, the generation of additional added value is part of the nature of cooperative environments.

Peter Belohlavek

NOTE: TURI was the pioneer in using a logical approach to deal with evolution and became a private global decentralized world-class research organization in the field of human adaptive systems.  http://www.unicist.org


Small, imperceptible revolutions make democracy evolve

Democratic evolution is made by small imperceptible revolutions made by heroes who introduce them in their field of influence.

A hero is an individual that drives a society to go a step further. In the case of the evolution of archetypes there is no possibility to evolve without the existence of heroes.

These individuals are members of the society that are willing to assume the responsibility of making the next step.

They are members of the elite and might work at an individual level or at an institutional level.

Their goal is transcendence and they have necessarily a human side and a supernatural side. The active function is human; therefore they are permanently in danger to succumb in the deeds they are doing.

Their energy conservation function is “supernatural” which in this case means that they have an extreme superior energy and power to develop the tasks they are doing.

Cultures need heroes to make cultural breakthroughs. The evolution of a cultural archetype is necessarily a breakthrough that requires heroes.

Their achievements are celebrated by the society and the heroes are honored because people generate identification with their deeds and their capacities.

Access a synthesis on the “Discovery of the Unicist Ontology of Change Agents” that is available at the Scientific Dissemination Program. You will find there other syntheses that might be of your interest:

Diana Belohlavek

NOTE: The Unicist Research Institute was the pioneer in complexity science research and became a global decentralized world-class research organization in the field of human adaptive systems.


Social Processes are Organized by Objects

Nature is organized by objects and so are human societies; but the existence of objects in societies implies that there is a conscious, planned, decision to install entities to sustain social processes.

An object is an adaptive system that has been designed to produce predefined results within an existing process. It implies a conscious, strategic and architectural action to define how to build an adaptive system to ensure and save energy to generate results.

Social objects include countries, institutions, businesses, personal roles and every entity that is being built as an adaptive system to generate a predefined result within a social process. Objects only exist is they have the necessary social critical mass to generate the results they need to provide as an adaptive system within the adaptive process they are part of.

There are four types of social objects

1)      Communitarian objects
2)      Institutional objects
3)      Business objects
4)      Personal role objects

Communitarian objects deal with the organization of countries and their communities. The judiciary, educational, healthcare and governmental systems are just examples of social objects.

Institutional objects deal with the existence of institutions. The immune, administration, operation and control systems are examples of institutional objects. They might be part of communitarian objects or being interdependent entities.

Business objects deal with work processes. Their production, marketing, administration, management, human resources, corporate finance systems are examples of business objects. They might be part of communitarian objects, institutional objects or being interdependent entities.

Personal role objects deal with the roles of people in the environment. The familiar, work, political, social, professional and pastime roles are examples of individual objects. They might be part of communitarian, institutional or business objects or being interdependent entities.

Peter Belohlavek

NOTE: The Unicist Research Institute was the pioneer in complexity science research and became a global decentralized world-class research organization in the field of human adaptive systems.


The Dissuasion power allows exerting diplomatic power

Dissuasion power has two possibilities: being a military power or an economic power. There are no other alternatives. It is possible to manage other’s dissuasion power by understanding the dissuasion power of countries and the accepted rules of the environment that cannot be avoided.

“The confrontation capacity of a culture defines the dissuasion power of a Nation. The dissuasion power is in charge of ensuring the minimum strategy of a country. Therefore it needs to be 100% reliable.

Understanding the possible confrontation allows empowering the available dissuasion power knowing in which environments one can rely on this power.

The Dissuasion Power is given by the capacity to expand without needing to confront.

The dissuasion power has been associated in the past to military capacity. And there is no doubt that it still is and will always be.

But even though more than 80% of the population in the world is not involved in a war, it is included in the competition of who sells to whom. The one who sells produces jobs and wellbeing and the one who buys has to have the money and other jobs to pay for what has been bought.

When presenting the dissuasion power we will be making an explicit analogy with military warfare.”

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NOTE: The Unicist Research Institute was the pioneer in complexity science research and became a global decentralized world-class research organization in the field of human adaptive systems.


The Unicist Anthropology allows Forecasting the Future

Until the unicist approach to human adaptive systems the theoretical and empirical approaches did not allow to predict the future, anticipate conflicts or influence evolution.

Unicist Anthropology is a unicist structural functionalist approach to human adaptive systems. It manages the unified fields organized by interdependent objects, their structure defined by their unicist ontologies and their functionality based on their ontogenetic maps.

“Unicist Anthropology is the complexity scientific approach to human behavior and the structural analysis of individuals’ deeds in order to forecast their evolution.

It surveys not only the evolution of Man as a species and as an individual but also the evolution of his institutions. It studies Man, his actions and his transcendence as “a unified field”.

Its main tool is the application of the Unicist Theory of Evolution, the Unicist Logic, and the laws of evolution of individuals, institutions and culture.

It studies the most intrinsic and extrinsic concepts that operate as “drivers” of cultures and individuals to use them as a basis for the causal-conceptual description of a reality in order to forecast it.

Unicist Anthropology conceptually structures taboos, myths and utopias that influence Man’s actions.

Its main objective is to forecast the behavior of individuals, institutions and cultures so as to basically influence their evolution.”

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Unicist Press Committee

NOTE: The Unicist Research Institute was the pioneer in complexity science research and became a global decentralized world-class research organization in the field of human adaptive systems.