Country Future Research


Trends: Work as the driver of the Power of Nations

The Power of Nations is now based on the construction capacity which is given by work and sustained by the non-exerted destruction capacity that we call dissuasion power. This trend also applies to any institution that intends to influence the environment or the market. This is a new trend that requires a new perspective where the value added to the environment and its consistency defines the influential power and the dissuasion power is the core of the defensive strategy.

The Power of Nations

The legitimacy of military expansion became illegitimate in the world. A new power became evident: Work. Work became the power of a nation and technology its catalyst. Military became the necessary dissuasion power to defend the power of Work.

This implies that the economic power has to provide the maximal strategy, the possibility of upgrading to the next step while the dissuasion power developed by the administrative authorities of the country provides the necessary secure environment to grow.

It has to be considered that the economic power is basically individualistic oriented. In the materialistic world the same “thing” cannot be shared. Money is in my pocket or it is in your pocket. It cannot be in both at the same time.

That is why the nature of the materialistic world is the dualism which naturally drives towards fostering activities based on individual initiatives.

This is not necessary at a subsistence level but it is a must if a culture fosters expansion and influence in the environment.

Materialistic activities are naturally driven by individual responsibility. This means that the institutions that develop materialistic activities need to understand and manage the individual needs of their members in order to be successful.

The economic power of a country is strongly influenced by the individual value of work of the culture. Individuals expand the power of a Nation when it is implicit in the archetype.

When it is not the case, the power of a Nation diminishes.

The Power of Country Archetypes is defined by Work
P=W/t

Work implies the capacity of displacing facts in nature in order to generate a usable added value for a society.

Therefore it is implicit that the fundamentals of work are consistent with the different levels of archetypes. We will describe in the following the fundamentals of work in the different archetypes:

1) Social Value of Influential Work

The Power of NationsThe purpose of work in elites of influential archetypes is to generate added value in their societies. To do so their active function is driven by the transforming of nature and the energy conservation function is the need to overcome resource scarcity.

If we see it at an operational level we can define that:

The maximal strategy of the elites is to transform nature driven by the energy focused on knowledge and the personal need that sustains their actions is the self-affirmation of their deeds.

The minimum strategy to overcome resource scarcity is driven by the energy of their capacity to produce and the personal need that sustains their actions is the capacity to manage the time to make things happen.

2) Social Value of Expansive Work

The Power of NationsThe purpose of work in elites of expansive archetypes is to earn value in their societies. To do so their active function is driven by earning money and the energy conservation function is the need to survive.

If we see it at an operational level we can define that:

The maximal strategy of the elites is to earn money driven by the energy focused on their efforts to do so and the personal needs for recognition sustain their actions.

The expansive work driven segments are conservatives that use work “for a living”. Their drivers are the benefits they receive as a counterpart for work.

They influence the subsistent and survival driven segments. Value adding is their utopia.

The minimum strategy is to ensure subsistence, which is driven by the energy of their capacity to collect from the environment and the personal need that sustains their action is the need to “have” things.

3) Social Value of Subsistent Work

The Power of NationsThe purpose of work in elites of surviving archetypes is to follow the rules of survivors’ ethics. To do so their active function is driven by survival actions and the energy conservation function is the need to transfer costs.

 If we see it at an operational level we can define that:

The maximal strategy of the elite is to survive driven by the energy focused on collecting and the personal need “to have” of the elite sustains their actions.

The minimum strategy of the elites that belong to this segment is to transfer costs to the environment and is driven by the energy focused on minimizing efforts.

This minimum strategy is sustained by the personal needs to fulfill their basic needs.

Subsistent work segments are driven by over-adaptive behaviors that make them do what is necessary to obtain the materialistic benefits to survive. They expect to be “adopted” by the environment and judged by their intentions.

4) Social Value of Survivors Work

The Power of NationsThe purpose of work in surviving archetypes is to gain, based on the necessary justifications exerting all the necessary power to obtain the benefit. This is the ethics of stagnated survivors. To do so the active function that drives their survival is the transfer of costs and the energy conservation function is the value appropriation.

If we see it at an operational level, we can define that:

The maximal strategy of the elites is to transfer costs driven by the energy focused on minimizing the efforts and the personal satisfaction of the basic needs sustains their actions.

The minimum strategy is to appropriate value from the environment that is driven by the necessary justifications and sustained by the personal exertion of power.

Conclusion

Understanding that the power of a Nation depends on its capacity to work is something very difficult to accept because it is rather new.

And accepting that the archetype of a culture defines the level of work that is the standard in an environment sounds deterministic and for some people racist. Because it implies that every culture obtains what it produces; that underdevelopment is defined by the underdeveloped, development by the developed and emergent by the emerging.

Power = W/t: Power can be measured in speed

Power can be measured in speed. That is why we say we can make a metaphor and measure the level of development in speed.

If developed culture move at a speed of 100 km/hour, underdeveloped evolve more slowly.

That is why the gap between development and underdevelopment increases from day to day.

But emergent cultures are emergent because they move faster than the developed ones, which means that the gap between emergent cultures and developed cultures decreases from day to day, until the emergent cultures surpass the developed cultures

(*) An excerpt from the book “Unicist Conceptual Economy” by Peter Belohlavek

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.

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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.

Statism

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.

Pre-capitalism

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

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.
http://www.unicist-school.org/future-research/wp-content/uploads/2015/09/turi-1.pdf

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The Unicist Approach to Future Research

The unicist approach to future research is based on knowing the nature of an environment that is found in its past and using the data of the present to infer the future based on the knowledge of the evolution laws.

The Unicist Approach to Future Research

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

This approach is based on the fact that future and past are not symmetric. This is the case of all the environments that are evolving or involving. The past and the future are only symmetric in stagnated environments.

The Unicist Approach to Future Research is based on the research of the unicist ontogenetic intelligence of nature that started at the beginning of the 80’s. It was developed at The Unicist Research Institute.

It was a step by step discovery based on the apprehension of the nature of social phenomena entering afterwards in the institutional and individual evolution. Its integration with biology and physics was the final stage that was achieved.

The objective of the unicist approach to future research is to define a future scenario in order to adapt and influence it.

Inferring the FutureWhen an individual “looks back” at the history, the events that occurred are reasonable, understandable and logical. Therefore when approaching the future what is required is having the “logic” that is evident when analyzing the events of the past.

The building of future scenarios is based on the fact that the structure of the unicist ontology of a specific environment needs to be found in the past and that the facts of the present are used to infer the future.

The unicist approach to future research is based on inferring the future based on the laws of evolution established by the ontogenetic intelligence of nature, which allowed developing the unicist ontology of evolution.

This allows building reliable future scenarios.

The Unicist Ontology of Cultural Evolution

Introduction

The members of a culture that is evolving naturally accept that they might be involving. This concern is what avoids their involution.

Cultural EvolutionThe dominant ethics defines the evolution of a culture and defines its attitude towards influencing the environment. A culture is evolving when it has the capacity to adapt to the environment, meaning that it is able to influence it while it is being influenced.

This implies that the dominant cultural segments and the elite of the culture have a spontaneous attitude towards influencing the environment to generate growth.

As the habits of a culture evolve driven by the dominant ethics, an evolutionary culture evolves when the ethics of value adding prevails and the value earning ethics is the energy conservation function of the culture.

The synthesis

The driver of cultural evolution processes is the adaptation of a culture. This adaptation implies that a democratic attitude prevails, providing the necessary consensus to have social cohesion, being driven by a social efficiency, and making the necessary trade offs to maintain an efficient consensus.

Cultural EvolutionThe consensus of an evolutionary culture is oriented towards growth, which implies having a proactive attitude in the environment to generate value. Social efficiency means that the system is institutionalized having therefore a minimum level of entropy.

This institutionalization is materialized in the habits and in the myths and fallacious myths installed in a culture.

Trade-offs are implicitly conflicts and generate crises.

On the one hand, they can be evolution conflicts when they happen within the limits of efficiency and the value earning behavior. Or they can be involution conflicts, on the other hand, when the goal of these trade-offs is “buying” consensus.

In this case the culture enters a conjunctural involution which naturally eliminates the leaders that made this trade-offs if the value adding ethics prevails in the institutions.

If this is not the case, and a survivors’ ethics becomes necessary for the institutions, the culture will have entered into an over-adaptive behavior driving the culture towards involution.

The maximal strategy of evolutionary cultures is sustained by their value adding ethics.

This implies that the leaders of the dominant segments have a level of consciousness that allows them to be aware of the social processes and the long term consequences of the decisions that are made.

Social evolution requires participative processes within an authoritative environment that does not require the exertion of power to be efficient.

The catalyst of the evolution of a culture is given by the value earning behavior which includes a conscious value adding process.

This conscious value adding process is what accelerates the processes of the minimum strategy in order to sustain the adaptive behavior and the evolution of a culture.

The minimum strategy is based on a value earning behavior in order to ensure the wellbeing of a society.

The entropy inhibitor of this value earning process is given by the survivor ethics behavior of the members which ensures the wellbeing of the members of the society.

Levels of cultural evolution

Unicist Logic of Cultural EvolutionThe stability of the evolution of a culture depends on the attitudes of the culture. The spontaneous behaviors of the members of a culture are: Work driven behavior, Education driven behavior, Institution driven behavior, Technology driven behavior.

1) Work driven behavior

It is defined by the “purpose of life” of the members of a culture. Work driven cultures are those where pastime activities are only valid if the duties of work have been fulfilled. People feel guilt if they cannot do “their” work.

2) Education driven behavior

It includes a work driven attitude. The role of the members of a society depends on the educational level of its members. In this case, the central role of families, the introduction of the new generation in the society, is ensuring that they an education that allows them to overcome the level of their parents.

3) Institution driven behavior

It includes the education driven attitude. In these societies the behavior of the members is subordinated to the rules of institutions. Institutional behavior prevails over individualistic attitudes.

Freewill has the place established by institutional rules which have been established in a democratic way. The roles of the members are within the limits of the roles of the institutions.

4) Technology driven behavior

It includes the institutions driven attitude. As technology is the driver for growth, this requires that the members of the dominant segments of a culture need to be technology oriented.

This technology orientation implies seeking for new ways to produce more with less. This attitude fosters growth and drives towards permanent changes in order to upgrade the possibilities of a culture.

The capacity to generate or use innovative behaviors establishes the roles of the members of a culture. Democratic leaders are natural in this environment.

The Unicist Ontology of Social Mutation

The evolution of a biological entity is produced by “tiny” revolutions that produce small mutations that are integrated in the complex system generating the evolution or involution of this entity. Social environments also evolve based on small mutations.

Unicist Logic of Social MutationA social mutation is produced when the functionality of a social entity has been lost, and there is the necessary available energy to generate a change. This can happen based on the persistence of social viruses type “A” that become chronic social diseases, generating a dysfunctional purpose that can be hardly limited by the exertion of power.

This chronic disease of an entity can be produced by inaction or by the continuous use of palliatives to neutralize its crises.

The mutation is produced by the appearance of a strange attractor that generates a change of the chaos, transforming it into a new and different functional behavior.

The strange attractor generates an unpredictable new order that exceeds the possibilities of the power to control it and mutates the existing chaotic credibility zone towards a different functionality. That is why mutations cannot occur in entities that are managed based on the exertion of absolute power.

This strange attractor disappears as such and evolves into an object as soon as the new credibility zone begins to exist.

This process can be understood by comparing, at the end of the first decade of the XXI Century, the evolution of the European Communist Countries and the evolution of Communist China.

Social strange attractors are social objects that have a lower ethics when the situation mutates towards a more instinctive and individualistic behavior.

Strange attractors generate evolution when they are objects that integrate a driver and catalyzing and gravitational aspects. In this case, they become fully unstable but conjuncturally functional, because catalysts and gravitational aspects cannot be part of a system.

It has to be considered that strange attractors disappear as such and are replaced by an object that is homologous to their driver as soon as the entity has mutated.

This new object generates the necessary complementary and supplementary functions in the environment using the energy generated by the dissolution of the original object.

The result of social mutations is unpredictable. All what can be predicted is the trend towards evolution or involution.

If this process includes the participation of change agents, they are excluded in the case of involutions and eliminated in the case of evolutions.

Strange attractors are defined by the change of the technology that sustains the ideology on which the social entity and its environment are based. The dysfunctionality of the existing technology is what generates the chaotic situation that requires the use of power in order to control it. The concept “technology” needs to be apprehended in the wide sense, meaning different ways, hard and soft, to improve the functionality of something.

The introduction of a new technology maximizes the existing chaos and generates the possibility of the appearance of the new strange attractor.

If the strange attractor does not appear, the chaotic entity explodes or implodes depending on the characteristics of the context. If it appears, the entity evolves or involves depending on the characteristics of the strange attractor.

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. http://www.unicist.org/repo/#Unicist

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The Future of Democracy (Part 2): It is an evolutionary vital space that provides an identity to the members

The Ethics of Democracy

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

The ethics of democracy is what introduces democratic behavior into the habits of a community.

It has to be considered that there exist no democracies in environments that are not driven by democratic habits.

This ethics is integrated by:

  1. Conceptual democracy, which drives towards building a strong social capital.
  2. Systemic democracy, which sustains the effectiveness of democratic actions.
  3. People driven democracy, which is based on the efficacy of the participants.

The Ontogenetic Map of the Ethics of Democracy

The purpose of conceptual democracy is to live is an evolutionary vital space that provides an identity to the members.

The Ethics of DemocracyThis vital space is implicit in the archetype of a culture or institution. It is materialized in the social capital of a culture that empowers the relationships among the members building a growing synergy of actions.

It implies an alternation of the leadership in order to ensure that the institutional aspects prevail over personal beliefs and that the democracy does not degrade into authoritarianism or an anarchic authoritarianism.

The Maximal Strategy

The maximal strategy is based on a systemic democratic approach, which needs, at a first stage, the true commitment with consensus.

This requires that the environment have the necessary culture to develop a functional consensus that is not driven by manipulation.

After there is a true trend towards consensus, the effectiveness of actions needs to be promoted. This implies that democracy needs to have qualified “politicians” and an adequate organization of the State in order to provide the required effectiveness of actions.

The lack of effectiveness is what generates democratic alternation, but when the lack of effectiveness is structural, the culture evolves towards an anarchic authoritarianism.

Systemic democracy is sustained by the development of catalytic trade-offs that allow ensuring consensus while accelerating processes to empower effectiveness.

These trade-offs are the catalyst of the ethics of democracy. The building of catalytic trade-offs is the core activity of politicians, which requires having the knowledge of what is happening in an environment and what is possible to be achieved.

When the catalyst has been installed consensus becomes meaningful and the systemic democracy works and evolves.

The Minimum Strategy

The minimum strategy is supported by the efficacy of people to manage the evolution conflicts that are implicit in democracy. It begins with the acceptance of the need to deal with evolution conflicts in order to manage the adaptation process.

Once this has been accepted, the minimum strategy is based on the efficacy of people, which includes both the leaders and the participants.

“Efficacy” in a culture implies the functionality of the concept of “work”, the concept of “knowledge” and the concept of “justice” in order to foster equal opportunities for all.

This unavoidably generates evolution conflicts. These evolution conflicts, which are complementation conflicts, naturally generate collateral involution and power conflicts. This requires making entropy inhibiting trade-offs in order to avoid that the culture degrade into an environment where zero-sum confrontations prevail.

The adaptiveness of conceptual democracy has been assured when the evolution conflicts can be managed, and the ethics provides the rules for an evolutionary democracy.

Types and Levels of Ethics of Democracy

The Ethics of DemocracyFive levels of democracy can be conceptually defined:

  1. Individualistic democracy
  2. Belonging group-based democracy
  3. Elite-based democracy
  4. Integration-based democracy
  5. Adaptive democracy

First Level: Individualistic democracy

Individualistic democracy is based on the satisfaction of the materialistic needs of the participants. This democracy is individual leaders driven, because people do not rely on institutions. It is implicitly a submissive democracy, where the consensus exists when the materialistic needs are satisfied and, when not, individualists become opposers. Submissiveness is complemented with dominant attitudes where the individual needs of participants prevail over the common good.

Second Level: Belonging group-based democracy

The second level includes the first level, which implies that the individual needs are covered, but based on the limits established by the rules of the groups where individuals belong. This is the case, for example, of multi-minorities democracies where the consensus is based on the differentiated characteristics of each group. This level of democracy implies an adherence based democracy and the existence of the needs of individuals to belong to a group in order to participate and have a place in the community.

Third Level: Elite-based democracy

The third level includes the second level but includes the acceptance of reference groups, which lead a society. This elite-based democracy allows expanding the boundaries of the belonging group and is materialized in a debate-based democracy.

The core of the functionality of this level of ethics is that the different elite groups be within the limits of the evolution conflicts required to develop democracy but that the distance between the positions of such groups be narrow enough to avoid the annulment of each other in case of democratic alternation.

The existence of elites ensures the necessary stability given by an accepted establishment.

Fourth Level: Integration-based democracy

The fourth level includes the third level but also includes institutionalization as a driver towards evolution. The integration-based democracy implies an institutionalization that structures the integration. Institutions filter the incompatibilities and permit a smooth evolution towards effective consensus. This level is the most mature level of democracy and requires a fully functional justice in order to avoid that people behave beyond the limits of a democratic system. The institutions need to have transcendent goals in order to make this level work adequately

Fifth Level: Adaptive democracy

Adaptive democracy implies the integration of the four preceding levels according to the context of the members and the situation. It is a way to manage democracy fostering all its levels based on the archetypes of the individuals and institutions within the archetype of the country. It makes the different levels compatible in order to achieve the goals implicit in the archetype of the culture.

The Double Ethics of Countries and Institutions

Countries and institutions need to have two different ethical approaches in order to expand.

  1. A cooperative ethics to deal with domestic relationships.
  2. A competitive ethics to deal with third parties.

1) Cooperation, the Driver of Democracy

It has to be considered that democracy is a social system for adapted environments. All environments have adapted and over-adapted aspects, but the prevalence of adaptation is a condition for the evolution of democratic environments. Over-adaptation drives naturally towards dominance, submission and opposition, which hinder the existence of a democratic context.

The driver of a democratic system is the existence of cooperation among the members of the society, culture or institution.

Cooperation building is the driver of democracy. This implies that cooperation is basic to build an evolutionary democratic environment.

2) Competition is the Driver of the Relationships with the Environment

While cooperation is the driver for domestic activities, competition is the driver for those activities that countries or institutions develop beyond the boundaries of their entity. This needs to be understood in order to accept that all countries and institutions have two different ethics.

A cooperative ethics is used to deal with the domestic aspects and, on the other hand, a competitive ethics drives the external aspects. This is basic to allow the expansion of the wellbeing of cultures and needs to be accepted in order understand that democracy is not a magic solution for universal problems.

International relations become expansive when they are managed within the limits of sustainable globalization, which allows integrating the interests of the parts involved.

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.
http://www.unicist-school.org/future-research/wp-content/uploads/2015/02/turi-1.pdf

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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.

Conclusion

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.
http://www.unicist-school.org/future-research/wp-content/uploads/2015/01/turi-2.pdf

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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.

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

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

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.

Conclusion

Humor, like art in general, is a pathway to equilibrate the conflicts between individuals and a 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.

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.

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.
http://www.unicist-school.org/future-research/wp-content/uploads/2015/01/turi-1-1.pdf

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Brazil: Conflicts generated by the building of a global power

The conflicts that arouse in Brazil are predictors showing that a cultural change is happening in the country. This change, transforming a developing country into a global leader is the consequence of a long term planning that unavoidably has negative side effects in the short term.

The social conflicts in Brazil are the consequence of the new World-leading role of the country and the need to avoid leaving people behind or disoriented.

The social conflicts in Brazil are the consequence of the new World-leading role of the country and the need to avoid leaving people behind or disoriented.

The social conflicts that arouse are “explosions” and not “implosions”. Explosions occur when the conflicts are the consequence of an expansion of a country and implosions are the consequence of contraction.

The explosions occurred and will occur because people need to feel included in the benefits this new role produces and consider unfair that the benefits are not noticeable in everyday life for everyone.

Introduction

25 years ago we presented in Brazil the future trends which considered that the country would become a world leader within the next 50 years. The assumption of a world leading role is happening now and the unavoidable side effects are becoming observable.

It has to be considered that 25 years ago Brazil was considered as a world champ in Carnival and Football (Soccer) while the institutional power of the country was not noticeable.

Building “Made in Brazil”

During the last 10 years almost 40 million people accessed the middle class in Brazil. This is a structural change that modifies the economic, political and social scenario. This implied upgrading the social power and generating new expectations that require Brazil to become a brand in the globalized world. Without becoming a global brand Brazilians middle class is endangered.

Brazil

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

Petrobras and Embraer are just examples of flagships in the process of installing “Made in Brazil” as a brand in the world.

Installing “Made in Brazil” as a brand requires three elements that need to coexist:

1)      A true technological and educational structure

2)      A reliable institutionalization

3)      An international recognition

This implies a long term investment that unavoidably leaves people behind until they, or the next generation, have the possibility of catching up.

The organization of the FIFA World Cup and the Olympic Games are a way to demonstrate the power of “Made in Brazil”. They are a demonstration of technology, organization capacity and institutionalization. They might be the final step for the global positioning of the Country. That is why they generated many internal and external enemies.

Those that are left behind and those affected by the uncertainty this leading role produces in Brazil, necessarily generate conflicts to demand justice and participating in the benefits of the new role.

These conflicts have aspects in common with the conflicts in Turkey although they are not homologous with them. They are the opposite of the conflicts that occur in Spain and Greece which are based on the action of the “excluded” and the “impotent” who cannot influence the contraction of the environment.

In the following we include the information on the Brazilian archetype which has been published recently:

Brazilian Archetype: describing the power of a global leader

Brazil is a world in itself. There is no other country in the world following the rules of the game that Brazil uses, nor portraying its results in the social, economic and political field.

Its orientation towards the future, the added value work as a way to assert people’s identity, its innovation and nationalism are components that integrate in light of a national project inserted in the culture, executed by the State and managed by politicians.

Consensus as a model

Brazil has a culture that operates on the basis of consensus. This generates, within the social, institutional and individual field a need to understand a reality before taking up a position regarding it.

Likewise, in Brazilian-Portuguese language there are several expressions that help avoid the usage of the first person singular in a conversation.

Brazil ArchetypeThe Brazilian consensus model presupposes the development of a singular negotiating capacity regulated by negotiation rules that obviously include consensus as a goal, though not as a path.

The development of this negotiating capacity, based on a culture that came over to colonize rather than predate, generated what today is a world power, real to many, incipient to others.

This implied the end of economic, military or narco-terrorism. The end as far as social legitimacy goes, though not in real terms, for there will always be terrorists who, being marginal, would rather have destruction than acceptance of their own marginality.

This social behavior is based on expansion as a main objective. The creativity to accomplish this allows Brazil a dosage of “marginal” behavior, basis of both academic and technological innovation which is felt today and which was dreamed of 50 years ago.

Social Capital

A country’s development is set by its social capital, political consistency or stability and economic growth.

Out of these three elements, the one that bears most weight is social capital, then comes political stability and last, the necessary, though of least relative weight, economic growth.

Brazil is characterized by its immense social capital if compared with that of other countries in the region, and if compared with those other countries Brazil competes with.

Its difference is outstanding in the region; Brazil has a slightly smaller social capital than the one in developed countries. Society conceives itself as a community.

This community feeling makes the notorious synergy there is among institutions and people possible, while it works as a significant support to political stability and economic growth.

Orientation towards the future

What characterizes Brazil is its orientation toward the future and its great capacity to pay for the price of mistakes.

There are many study centers in this country that are devoted to developing projects, action plans and forecasts of what lies ahead.

This is completely atypical in Latin America, that is why one can say that Brazil is a continent in itself, with own values and a path different from that of the region.

It grows because of its consistent investment in an academic technology model of its own, an acceptance of diversity and an “expansion compulsion”. There is room for everyone in Brazil as long as the rules of the game are abided.

One of the best diplomacies in the world

Brazil is a power with a very strong collective unconsciousness that consolidates in an identity that goes beyond political ideologies.

Consensus to grow is their primary objective, their second objective is to grow, and their third as well. Brazilian culture does not conceive the idea of being worse today than it was the day before.

That is why Brazilians “go crazy” in light of their defeats. Diplomacy, the mechanism to influence outside Brazil in order to uphold such a growth, is settled, and carries a political, commercial and social sense comparable to those of the best diplomacies in the world.

Diplomacy is its main tool to create, almost imperceptibly, a legitimated hegemony in its capacities.

Peter Belohlavek

NOTE: The Unicist Research Institute was the pioneer in complexity science research and became a private global decentralized leading research organization in the field of human adaptive systems. http://www.unicist.org

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Understanding Cultures: The French Archetype

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

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

The French culture integrates efficiency and efficacy to achieve results prioritizing the latter. The French Archetype generated a unique way to develop a culture and a country.

France is a country with a very strong technological development. But, even though this strength, France prioritizes science over technology. It can be considered as a benchmark for scientific development both in hard and soft sciences.

In order to understand the French culture, one needs to understand the French Revolution as a detonating element of its assertion, which drives towards its evolution.

The French Archetype

France’s archetype integrates: pragmatism, which is notorious in its international policy, a democracy driven approach that is evident in its non-dissent model, a strong nationality and its characteristic of being a science incubator.

The Unicist Logic of the Archetype of FranceThe French archetype includes and will always include a high degree of State intervention in the economy through incentive systems. This is also evident if we analyze the history of France since the industrial revolution.

The French model has always combined a certain degree of Keynesianism and of structuralism with some classic elements.

The employment problem will be a growing one, but one must bear in mind that France has the social perspective of employing people ingrained in the leaders’ minds; therefore, it is not a “struggle” between interests and employment but rather a “conflict” between them.

One should expect a reinforcement of government actions to foster the generation of employment in the country and a conflict with companies that seek to install manufacturing plants in some low wage countries.

The French idiosyncrasy is based on their structured social behavior, which is associated with a notorious individual freedom that drives to the existence of two different behavioral rules for public and private affairs.

Non-dissent as a Model

Non-dissent as a modelConceptually, the French Revolution symbolized the maximum expression of the weight of dissent in a culture.
If we look at France’s later evolution, we shall see that different models, social groups and ideologies coexist in the culture.

But their coexistence is possible due to a very strong national identity that, through respect toward dissent, and only with a few exceptions, manages to avoid larger conflicts. This is what the French Archetype is about.

The May 1968 revolt drove to the acceptance of the need to have a laboratory to monitor social evolution. From a conceptual point of view, the social laboratory is a way to measure society’s dissent and the possibilities to channel it positively to avoid outbursts.

France as the Birthplace of Sciences

France is, at an intellectual level, science driven. Its orientation toward dissent is the basis for the approach to sciences, which naturally drives to integrate foundations with justifications.

France produced notorious contributions in the field of hard sciences like mathematics, physics and chemistry and in soft-sciences like psychology, anthropology, sociology, etc.

France’s development in the scientific field generates a knowledge basis in Europe. This is based on the Universities, which operate as excellence centers per areas and help guarantee that France and Europe count on think-tanks to maintain a worldwide leadership in their fields of specialty.

Public Ethics vs. Private Ethics

The French culture is based on a unique characteristic: the complementation of public and private ethics.
While public ethics is strongly geared toward security, driving toward institutionalization and a sense of communitarian identity, on the other hand, private ethics is geared toward freedom and the quest for the personal ideal beyond those duties that must be complied with in the community.

France’s Growth

Today France appears to be clearly inclined toward a growth based on the development of competitiveness in the culture.
It has to be considered that it is a nationalist culture that complements public and private behaviors. Its State is very strong, which is perceived in its diplomatic action, where the national interest is set above individual needs.

While the organization of the State assures structural stability, governments, like elsewhere, need to win elections and therefore need to be focused on conjunctures.

France’s evolution depends, like all evolution, on the competitors’ actions. The quality and speed at which it moves will depend on whether France maintains its current stage or whether it upgrades to a superior stage.

Absolute Ideology vs. Relative Ideology

The Concept of DemocracyFrance has been harshly criticized from the outside, because of its tendency toward ideological conflicts that appear to be absolute.

These actions, at a given time, may paralyze actions in social or economic sectors.

However, taking a closer look, one will see that these conflicts are relative ones if viewed from an internal standpoint.

That is why we can still expect a larger relativization of the ideologies “wrapped up” in conflicts that appear to be absolute.

Ideologies will become in France what they essentially are: beliefs that use an available technology to satisfy certain interests working within the accepted myths of a culture.

What are Unicist Country Archetypes?

Unicist Country Archetypes are the structure of fundamentals that define the behavior of a culture.

The functionality of the archetype is driven by the structure of the Ontogenetic Intelligence of Nature. Therefore a country archetype has a purpose, an active function and an energy conservation function.

If you study the history of a country you will find a structural behavior that hardly changes, producing the evolution or involution of the culture based on two aspects:
1) The change of the external environment where the culture has to live.
2) The change produced by the members of the culture.

When you enter deeply in the history of a country, which is the way to try to discover the nature of a culture defined by its archetypes, you will see that the majority of the changes happens at an operational level and not at a structural level.

Considering the Roman Empire you will see that it developed extremely slowly from the original tribes to an Empire and then evolved from an Empire to what it is today.

Hundreds of years are necessary for an archetype to evolve if the conditions of evolution are given. Involution is faster than evolution, but it also demands hundreds of years.

The values of cultures are implicit in the values of their elites. Therefore the understanding of the archetype of a culture implies researching the evolution of their establishment and the facts that were produced.

To define an ontological structure of a culture, which describes its fundamentals, it is necessary to find the hypothesis in its past, validate it with the facts of the present and falsify it with future forecasts based on its nature.

Unicist Ontology in the Social FieldTo explain this more operationally, some structural patterns for cultural behavior will be found by understanding the establishments of the cultures in the past. These patterns are in fact the operational concepts that are implicit in a country.

Operational concepts describe the myths that rule social behavior and the trade-offs that are made by the utopias that are posed by the participants of a culture.

When the operational concepts have been found the implicit purposes of their actions must be found.

The purposes are never those declaimed by the “actors”, they are those produced by the “actors”.

The purposes we are researching are not the operational objectives of actions but the structural results of the actions considered at a conceptual level.

It has to be considered that the real purposes of a culture are taboos that can only be shared by those who are able to influence them.

For the rest of the society they are mixed up with the operational objectives considering them as the real objectives.

The real objectives of a culture are those that are behind and guide the actions of the whole society. Basically, they are cross-cultural because they respond to the natural basic needs of people.

The active function of a society is materialized by the establishment and represented by the elite. This active function is observable, it can be measured.

Unicist Ontology of the Social StructureThe patterns of these actions are limited by the myths of a society. Paradoxically, the myths are implicit in the values of the middle class.

The middle class needs an external structure to be able to ascend socially. The myths are the energy conservation function and sustain the objectives, avoiding that the utopias posed by the elite change the real purpose of a society.

The final purpose of a social organization is the wellbeing of a society. This wellbeing can be considered as the ultimate goal in any society.

But it has to be considered that there are societies that do not include in their structure some of their members. In the ancient Greek democracy, slaves were not part of the social structure.

If you want to access more information about this study please contact
n.i.brown@unicist.org

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. http://www.unicist.org/repo/#Unicist

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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.”

Access the content of the book “The Nature of Dissuasion Power” at the Unicist Library:
http://www.unicist.com/books-pages/en/nature_dissuasion_power2.php

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.
http://www.unicist-school.org/future-research/wp-content/uploads/2012/05/turi-1.pdf

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