4.2 Lección-2: Comprensión dos niveis de paradigma como sistema

Mellor é o inimigo do mellor, segundo Voltaire, a quen fixo referencia o economista gañador do Premio Nobel Herbert Simon en The Sciences of the Artificial. Simon facía fincapé no risco asociado a tentar realizar un cambio sistémico a través de pequenos axustes. Hai unha tendencia construída a obter contido e conectarse coa mellora cada vez que se mellora algo. Neste enfoque, os avances convértense en impedimentos para facer descubrimentos dramáticos e perturbadores.

The similar risk exists with the Levels of Paradigm framework if it is mistakenly seen as a list of possibilities that can be used depending on the situation. The scope and comprehensiveness of one’s activities on the ground can significantly improve when one shifts their thinking, for instance, from the value return level to the arrest disorder level. The revolutionary change that happens from viewing the world via the regenerate life paradigm, however, is inaccessible if one stops there, content with the better outcomes their new thinking has generated.

By abandoning the terminology, approaches, and mindsets that splinter a living world, the regenerate life paradigm enables one to meet the intents that underpinned the prior paradigms in a coherent and comprehensive manner. For instance, the value return paradigm’s fundamental goal is to make it possible for everyone to make a contribution to society and then share fairly in the rewards that result from those contributions. But, the social structure needs to be set up in such a way for this objective to be accomplished. The system will eventually expire if it is built to allow value extraction and concentrate the benefits into the clutches of a select few.

Debería sentirse como se un está entrando nun novo planeta cando cambia de paradigma e modifica substancialmente as súas presuncións e métodos de pensamento. Os anteriores marcos para comprender a realidade xa non valen neste novo universo. Faise factible resolver disputas que eran insalvables e ver unha posibilidade que antes era invisible.

Sen a suficiente conciencia, pode ser demasiado sinxelo volver a un paradigma obsoleto, como cando se persegue unha técnica de trastorno de detención en lugar de tentar rexenerar algo. Varios dos nosos compañeiros, que realmente queren traballar na rexeneración dos sistemas económicos e sociais para cambiar a forma en que os humanos viven na Terra, adoitan sentir isto, segundo a nosa experiencia. Invariablemente intentan este traballo utilizando paradigmas insuficientes para a tarefa sen desenvolver máis completamente as súas capacidades mentais, perpetuando sen querer os comportamentos e mentalidades que nos levaron ao actual estado de crise.

É habitual substituír a terminoloxía e as presuncións dun paradigma inferior polas dun paradigma superior. Entre os tres paradigmas inferiores é onde atópanse as súas orixes boa parte da investigación, especulación e experimentación presentes na área da economía futura. Isto restrinxe drasticamente o impacto dos esforzos para equilibrar o crecemento económico humano coa evolución planetaria da vida. Os movementos peer-to-peer, slow money e cooperativos, por exemplo, tratan esencialmente de implicación e acceso a unha economía de retorno de valor. A economía do donut é unha excelente ilustración dunha estratexia de trastorno da detención xa que pretende establecer o equilibrio ideal entre minimizar a inxustiza social e minimizar o dano ambiental. Pondo un exemplo dunha actitude de facer o ben, a iniciativa das economías do benestar ten como obxectivo crear unha liña de base para a saúde e bastante ben que as comunidades e os países poidan esforzarse por cumprir.

Cada unha destas iniciativas é encomiable e sumou significativamente a crecente comprensión da necesidade dunha transformación económica significativa. Sen comprender completamente os conceptos subxacentes que distinguen a rexeneración, a maioría deles tamén adoptaron esa terminoloxía. Suxerimos que poderían utilizar métodos rexenerativos se aplicasen estrictamente os sete principios iniciais ao seu traballo. Cando estas ideas se levan á práctica, pódense imaxinar e comprometerse con novos niveis de aspiración. Tamén se poden examinar e mellorar coidadosamente a linguaxe e os métodos, e pódense crear medicións cualitativas dos efectos que teñen no mundo vivo.

Due to its strong devotion to and comprehension of local settings, the localization revolution, as one example, has a lot of potential to impact human life. The transformational effect of these initiatives could be greatly increased by a change from a generic conviction in the significance of small-scale economies to an understanding and even veneration for the distinctive essence of particular locales. Locations provide as illustrations of the complete living entities that we described as being essential to the regenerate life paradigm. They all have unique roles that they could perform and are nested inside larger systems. When this is used as the basis for conceiving about economic development, localities put more effort into standing out from the competition than they do towards emulating one another’s best practices. The people, organizations, and institutions that make up communities also come to establish unique niches within their economic ecosystems. A shared community direction offers a clear framework for community members to identify and coordinate their own value-generating jobs and career pathways.

Outra ilustración serían os métodos e solucións sofisticados e baseados no lugar adoptados polo movemento das economías do benestar. O primeiro deles é o potencial derivado da esencia, pero carecen doutras dúas dimensións esenciais para avanzar á fase de rexeneración.

The current urge to label, categorize, stereotyped, and commoditize is countered intellectually by essence. It is nearly impossible to overstate the degree to which modern cultural systems teach their adherents to categorize people, the world, and even one’s own experiences. For instance, one assumes that something significant has been mentioned about an acquaintance every time one categorizes their habits or fears with a common psychological diagnosis. Nevertheless, in the process, the basic lived experience of a single person has been lost.

When one views the cosmos from the perspective of essence, the unique and particular become the point of departure for one’s thoughts. Before even pondering the idea of applying generic laws to a living entity, one strives to comprehend and appreciate whatever makes it special. One can labor in ways that are in keeping with a place’s nature and character, for example, by establishing an anchor to the essence of that place. Also, it enables one to realize their own natural potential based on who they are rather than what they wish they were. When one is sensitive to the nature and possibilities of individuals, their environments, and the lifesheds in which they’re embedded, one’s relationship to the world transforms. One assumes a position of intense, spiritually based co-exploration of their possibilities rather than imposing one’s own will and notions about how to enhance them.

Learning to recognize a thing’s essence is not a simple task; it calls both discipline and a readiness to reflect. Because it is not a skill that is highly valued or understood in contemporary culture, most people are not taught how to execute it. But, the economic structures in place today have their roots in the industrial mindset that has put people in a dreadful state of war with nature for generations. It will be necessary to create new, more aesthetically pleasing systems from completely new ways of thinking, and we think the essence is the basis for these.

Regarding well-being economies, our argument is that people (individuals, communities, organizations, entire locations, and living systems) must be educated and given the tools necessary to actualize it. The collective’s task is to increase each member’s ability and capacity for participation in and contribution to the wellbeing and essence-sourced capacity of the total. They accomplish this by continually developing their own potential, which is derived from their essence.

This brings us to the second vitally important missing component—the developmental imperative—which, in our opinion, severely restricts the well-being movement’s ability to regenerate. It takes a lot of work to replace the inclination toward generalization with an approach that concentrates on the distinctive character of the particular phenomenon one is seeing, given how deeply ingrained it is in every area of contemporary culture. To overcome conditioning, one must learn how to effectively control their own emotions and mental patterns. According to our observations, such an attempt necessitates both a persistent will and a dedication to maintaining consciousness. Although there is little acknowledgement of this inner development’s significance in changing economic systems and almost no institutional framework to assist it, it is difficult and requires support.

Building the skills required for a regenerative economy cannot be accomplished through conventional educational programs. Instead of promoting self-reflective investigation of the structure and source of one’s own thinking, such programs place an emphasis on teaching knowledge. Because it is intended to do so, the emphasis on knowledge transmission strengthens already-existing cultural tendencies.

Para introducir un patrón novedoso e transformador, hai que crear unha estratexia educativa completamente nova e progresiva, que fomente o desenvolvemento da alfabetización rexenerativa en todos os contextos sociais. Para ser unha poderosa forza para o cambio, este método de desenvolvemento debe ser amplamente adoptado, aparecendo en todo, desde garderías ata escolas ata traballos e organizacións políticas. Chamámolo como unha necesidade de desenvolvemento por iso. É fundamental incorporar o pensamento e o crecemento da autoxestión en cada paso do proceso para as persoas cuxo traballo implica a creación de novos sistemas e instrumentos económicos.

Esta idea final reflicte un principio fundamental do cambio: o mellor enfoque para afectar o cambio non é promover unha acción cada vez maior, senón desenvolver as habilidades de pensamento necesarias para tomar decisións informadas sobre o mellor curso de acción. Sen estas ferramentas, as persoas incorporan automaticamente suposicións obsoletas en practicamente todo o que fan, limitando drasticamente o que

Esta idea final reflicte un principio fundamental do cambio: o mellor enfoque para afectar o cambio non é promover unha acción cada vez maior, senón desenvolver as habilidades de pensamento necesarias para tomar decisións informadas sobre o mellor curso de acción. Sen estas ferramentas, as persoas incorporan automaticamente suposicións obsoletas en practicamente todo o que fan, limitando drasticamente o que perciben como desexable e alcanzable. Interrumpir esta propensión a pensar de formas coñecidas e cómodas é a forma máis rápida de levar un cambio significativo ás nosas economías. Hai que convocar ás persoas e ás organizacións a unha forma rexenerativa de ver as cousas repetidamente. Comezarán a cambiar os seus procesos de pensamento e, eventualmente, o mundo que poden imaxinar, anhelar e construír a través da interrupción frecuente dos seus hábitos.