ࡱ> JLIU 42bjbjnn 4Baa4*nnnnn4 giiiiii$lHnnnGGG nngGgGGGH\FGS0GFGnG GGB 4: New ways of thinking: perspectives beyond the structure The mind is the capital apparatus when it comes to reaching human potential. This highly acknowledged instrument of consciousness and also the furthest reaching one when it comes to organized social development, acts however in limited frameworks. In what way do we use our mind today, and what is that we are overlooking? Exploring this question would allow us to develop new mental faculties and adequate perspectives for expressing individual and social potential that is optimal for the modern society. The laws of logic and rational thought developed over thousands of years allow us to analyse, organise and synthesise any perceptible phenomena. Every organised social structure has come to exist in the mind before becoming a tangible reality. Rational mind as most conceptualise it today develops thought, gives context to emotions and coordinates the body. Nevertheless minds rational faculty has its limits. It is only able to conceive of what it already knows. As evolution requires innovation, creativity is inevitable in any conception of human progress. Throughout history humanity has expressed different mental faculties such as intuition and genius, which remain incomprehensible to the laws of our logic. After studying the history of worlds scientific discoveries Karl Popper writes that there is no single method leading to discovery. Einstein considered that there is no logical path leading to the highly universal laws of science. They can only be reached by intuition, based upon something like an intellectual love of the objects of experience. Understanding the character of mind should help us realize what we are missing out on, but which is there for us as a potential. Progress and development start with consciousness of the process by which we evolve as humans. Do we realize how much our understanding and usage of the mind and its faculties have evolved up till now and how much more there is to go? Through education we spread the methods of developing those mind faculties which we can approach, understand and enhance. The character of mind, as we know it today, is to mistake the form for reality. The mind perceives structure by division and understands by aggregation. Therefore the intangible from which the structure was born and the subtle which it organizes are forgotten. Whatever the mind does not capture as identifiable entity or as an organisation of identifiable entities, it cannot recognize, understand or memorize it is intangible to the rational human mind. Seeing beyond the structure means using a different mental faculty. The documentary film First contact tells the story of two gold prospectors the Leahy brothers, who came to the central part of New Guinea in 1930. Northern part of the island belonged to the Germans from the times before the First World War until the 1919 (Treaty of Versailles) when Australia took over, and the south-eastern part of the island belonged to the United Kingdom. Leahy brothers encountered an indigenous tribe who has never before had contact with modern civilization. The video shoots from the first encounter show terrified expressions and extreme humours on the indigenous peoples faces. Some were screaming and laughing, some were crying, some were silent. Fifty years later, the memories of these encounters were documented through interviews with individuals from the tribe. At the time of the first contact they were persuaded that in this world there is no one but themselves, their allies and their enemies. When they saw the white men they were confident that these creatures could only be spirits. Some individuals even said to have recognised their ancestors among the foreigners. With a different skin colour and smell, the only categories they could be assigned to are spirits. However, according to their belief the spirit loses its physical body during the night and leaves only its skeleton behind. Sneaking around the camp, one of the natives discovered white people sleeping, which proved them wrong. They switched to another myth. When the tribe encountered the unknown, they tried to explain the phenomena according to their understanding of the world. Inflexible myths were the only possible explanation inside their framework of thought. Rational thought explains by the established structure and is thus rigid and limiting. Understanding a social phenomenon requires not only grasping modelled and standardized reproducible schemes and patterns, but also its subtle source of dynamics. On one hand, unorganized human energy gives minimum or no concrete socially identifiable result. Individuals closed in a physical space neednt have any meaningful interaction and exchange. On the other hand, structure with no human energy and dynamics can never socially manifest. What purpose has a school with no students? It is this intangible and imperceptible human energy that seems so random to us, that gives all the life and dynamics to social structure. We state that it is the key to the generation of social power, that we define as the potency of socially integrated individuals to accomplish specific predetermined values. Rising consciousness of the potential in the intangible directs us towards creating optimal frameworks for expressing maximum social potential through organisation. Being aware of the process by which we evolve make us conscious of the limitations of the faculties that we are employing. Either the limit is inherent to the human capacity either it is exclusive to the framework in which we are expressing our potential. Thus, creating new evolving frameworks and paradigms is necessary in the conceptualising of the process of development. The evolution of the society is a repetitive pattern of two main levels: mental evolution and structural evolution. Growth in consciousness allows a growth in organisation which consequently evolves in consciousness. Understanding basic human needs and potentials allows us to create organisation such as family and institutions such as hospitals, schools, etc. No passive framework will ever be adequate for the dynamic nature of evolution. Concepts and paradigms must be constantly revised until the humanity finds the ones who evolve in tune with the social world. When mind encounters the unknown it tries to find elements of identity with what it already conceives of, and finally describes the phenomenon in these terms. However, progress is made by introducing new elements and seizing the potential relationships between the established ones. The value of the scientific discoveries lies in innovation. Columbus discovered new land which opened new opportunities. Engineering innovations gave birth to technological miracles, natural science theories in biology and physics change our perspective of the world. Every development starts with the rise of consciousness in depicting something that we were unable to perceive before. If we find no opportunity at one particular moment, it does not mean that it is not there in potential. When seeing the structure we see what there is, not what there could be, we miss the intangible capacity. When we look at a white paper we do not see the infinite diversity of possible forms that could be inscribed on it. By evolution we discover unknown in the known. When it comes to social organization, we must not concentrate predominantly on the existing organization but relate to where the source of the capacity is the human. Seeing beyond the structure, beyond the finite, means using a different faculty of the mind. This faculty sees potential as opportunity and not as a threat. Our consciousness grows through contact with the unknown. In disregarding the potential of the unknown there is a high risk of missing out on opportunity. We can take multiculturalism as a case study, because it represents the encounter of cultures where we have a conscious statement of difference. Sparks and tensions in the intercultural contact result in productive exchanges, but can also cause conflict. Therefore we must see how to promote the positive side, but also how to minimise the negative. When two cultures meet, we can either grasp the opportunity of exchange, or we can refuse it for the threat of endangering the elements of interacting identities. The later can manifest as intolerance and grow into conflict. We have benefited immensely up to now from intercultural exchange. Even encounters imposed by colonisation, conflict and war, have brought prolific exchange throughout history. All Nation-states of the modern European society have come to exist by gradual integration of different ethnicities and cultures. Intercultural contact makes us more aware of what we are not and what we can become. Society was born out of nothing. This is a fundamental character of development: we rise by discovering opportunities in the different and the unknown. In modern society, freedom can only be expressed once the subject demonstrates the internalisation of common values. Freedom is a coin with infinite opportunity on the one side and threat on the other. The later comes from its unpredictable nature and the incapacity of human mind to encompass or seize it. To minimise the risk of random, potentially harmful expression, we then enclose all opportunity for expression and creativeness, until the individual becomes safe for himself and the environment. In other words sufficient uniformity is a precursor to social freedom. Parents protect their children by imposing limits on the freedom of choice. In most countries, the law entitles the parent as responsible for the child. By demonstrating awareness and responsibility, step by step, the child breaks these limits. Some is done through rebellion, some is done through cooperation and embodiment of adequate values. How many proofs of compliance through uniformity do we have to embody before we can actually express our individuality and how many opportunities of progress do we lose along the way? Everyday life is filled with instances of perplexing mind work. In different cultures mind is interpreted differently. None of the perspectives has come to reach the full comprehension of its faculties. Knowledge is accessible to us in the measure we are conscious of it. We need to develop new frameworks which would help us understand and incorporate new ways of thinking. 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