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Fearless leadership in and out of the ’Fear’ Matrix Fisher, R. Michael 2003

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FEARLESS LEADERSHIP IN AND OUT OF THE 'FEAR' MATRIX by R. Michael Fisher B. Sc., University of Calgary, 1978 B. Ed. (after),.University of Calgary, 1980 Grad. Dipl. Rehab., University of Calgary, 1989 M. A., The University of British Columbia, 2000 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTORATE OF PHILOSOPHY in THE FACULTY OF GRADUATE STUDIES CENTRE FOR THE STUDY OF CURRICULUM & INSTRUCTION We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA May 2003 © R. Michael Fisher, 2003 UBC Rare Books and Special Collections - Thesis Authorisation Form Page 1 of 1 In presenting t h i s t h e s i s i n p a r t i a l f u l f i l m e n t of the requirements fo r an advanced degree at the U n i v e r s i t y of B r i t i s h Columbia, I agree that the L i b r a r y s h a l l make i t f r e e l y a v a i l a b l e f o r reference and study. I f u r t h e r agree that permission f o r extensive copying of t h i s t h e s i s f o r s c h o l a r l y purposes may be granted by the head of my department or by h i s or her r e p r e s e n t a t i v e s . I t i s understood that copying or p u b l i c a t i o n of t h i s t h e s i s for f i n a n c i a l gain s h a l l not be allowed without my w r i t t e n permission. Department o The U n i v e r s i t y of B r i t i s h Columbia Vancouver, Canada Date http://vvww.library.ubc.ca/spcoll/thesauth.html 5/18/03 A B S T R A C T There are many types of leaders and leadership but rare is it to find leaders operating from a fearless standpoint, like that of the sacred warrior traditions, where the very construct of'fear' is seen as the "first enemy" and is thoroughly critiqued. If we are living in a 'Fear' Matrix where 'fear' rules and shapes our personalities, organizations, leadership and pedagogy, then a new kind of leadership in education is required— especially, in a post-September 11th context with a cancerous "culture of fear" and violence (terrorism). After watching the popular sci-fi action film The Matrix (1999), it became evident that this dissertation was going to be directed and shaped by the film's characters and meta-mythical narrative. The problem and question that this dissertation explores is "What is the 'Fear' Matrix?" This attempts to legitimize the question and the ongoing answers as having curricular and pedagogical relevance, especially for educational leadership development. The dissertation inquiry takes complex, chaotic, and artistic pathways, collaging together multi-layered transdisciplinary processes of an arts-based performative postmodern methodology. The play opens with Part One and an introduction to a polyvocal chorus of insights into the role of fear in education and our world. Revolutionary fictional dialogue with Ken Wilber (critical integral theory) and Daniel Cohn-Bendit (French revolutionary), serves to introduce the intellectual problematics of understanding the 'Fear' Matrix and the author of the dialogue. Part Two is the performance of a sequel (screen play) and critique of The Matrix, written through a general cyborg feminist lens. Part Three summarizes the methodological problems of the dissertation through a post-performance fictional dialogue with the audience and reader. ii T A B L E OF C O N T E N T S ABSTRACT ii T A B L E OF CONTENTS iii LIST OF FIGURES & ILLUSTRATIONS v ACKNOWLEDGEMENTS vi GRAPHICS ACKNOWLEDGEMENTS viii PROGRAM OVERVIEW xi PART ONE: INTRODUCTION(S) 1 Philosophy of Education for Rebellious Times: Assault on "Invisible" Adultism 1 Dispensations from a 'Beautiful Mind' a la 'Fear' 1 End Notes 48 PART TWO: SCREEN PLAY 102 a Introduction to The Matrix: The Film Narrative 103 A Note about Violence 103 A Quick Explanation of the Story 104 Fearless Leadership: In and Out of the 'Fear' Matrix 106 Scene 1 106 Scene 20 159 Scene 40 187 Scene 60 207 Scene 80 229 iii Scene 100 250 Scene 120 279 Scene 140 311 Scene 160 330 PART THREE: POSTSCRIPT 3 3 6 REFERENCES 3 5 2 iv LIST OF FIGURES 'FEAR' MATRIX PROGRAM COVER x FIGURE ONE: Three Boys And A Revolution xiv FIGURE TWO: Three Girls And A Revolution xvi PART ONE COVER 1 FIGURE THREE: Moral Culture Wars 27a PART TWO COVER 102a WAKING UP TO THE INTEGRAL 144a W O M E N ARE AFRAID OF M E N 180 MACR2 188a THE LAST TEMPTATION OF CHRIST 258 INTERMISSION BREAK 259 T H E END 333 PART THREE COVER 334 v ACKNOWLEDGEMENTS At the turn of the year 2002 to 2003 the first issue of Newsweek features a cover picture of Neo (Keanu Reeves) seemingly flying right off the page. The magazine cover reads "2003- YEAR OF THE MATRIX." A feature article follows and acknowledges the creative brilliance in this very popular film and story- with two sequels to come. But I'm thinking the date is actually closer to the year 2203.1 have to hand over most of the credit for a fun ride the past three years creating this dissertation to the Wachowski brothers, who wrote and directed The Matrix (1999). I'm grateful to the following supportive hosts across Western Canada who invited me into their homes to read my marathon sequel-critique of The Matrix and a whole lot more: Diana M . Smith, Marilyn Hamilton, Cathy Pulkinghorn, Valerie Smith, Mandy Bergman, Ken Markley, Gary Fisher, Linda Arnold, Jan Sheppard, Karen Loza-Koxahn. Our discussions of this work have been invaluable and kept me going, when the 'Fear' Matrix had other ideas for my enthusiasm to unveil its true nature. There have been many graduate students, too many to mention, who have believed I was onto something important. Your encouragement helped. Several professional fear-practitioners and academics also shared some kind words over the years, and the following have stayed on board this fearlesship with me, or at least wished us well: Gavin de Becker, Juan Corradi, Corey Robin, Noam Chomsky, Joe Tye, Annette Simmons, Terrie Ten Eyck, Marilyn Hamilton, Joanne Cantor, Jan Sheppard, Barry Glassner, David Altheide, Ronald Zigler, Nel Noddings, James Lawler, Bill Torbert, Gail Stewart, Lt. Col. Dave Grossman, Rhonda Britten, Steve Albrecht, Joel Best, Frank Furedi, Kay Gilley, Ann Coombs, Thorn Rutledge, David Kaslow. Thanks for doing the work on fear that is so needed. And I take my hat off to Michael Moore for his latest film Bowling for Columbine (2002) which says it all about a "culture of vi fear" that is killing us. Art and activism working synergistically— it's a beautiful thing. Moore's documentary validated so much of what I was trying to write for over a decade, in often, very awkward ways. A special thanks to Fred Ribkoff for his humor and patience as we over-watched The Matrix and tried to put some thoughts about it down on paper. Sincere appreciation and big hugs to my research committee members Dr. Karen Meyer, Dr. Carl Leggo, Dr. Heesoon Bai and Dr. Steve Petrina. I'll miss our get-togethers, and the chance to fly with "big ideas' and mutual respect. Your guidance all along was unconditional and, I assure you, you didn't get in my way— I do that well enough myself. Two incredible daughters— in battle with the forces of Shallowness: what a precious gift Leah Fisher has been with her intuition and wisdom to put The Matrix in my face at just the right time. Vanessa Fisher's love for learning stays with me day by day, as we learn to be amateur philosophers together. And One amazing life-partner, Barbara Bickel, who knows how to live with a Sacred Warrior. You keep me hangin' on, beyond hope. sfi ){c -fc s{c vii GRAPHICS ACKNOWLEDGEMENTS As a visual artist myself, I have been sensitive, although perhaps not always enough, to the use of other artists' materials in this dissertation. In the midst ofthe madness of creating art, bits and pieces of graphics I have composed throughout have sources that were not always recorded or acknowledged. The following list of acknowledgements is as complete as possible. I never copied or mimicked any image/text in full without a direct acknowledgement to the source. For the use of fragments, and for the manipulation of these fragments, as art-i-facts, I considered the value ofthe final collage as a "sampler" style of art (as is done with many music CD's today). My name on these collage pieces is not to suggest they are "original" and "mine," rather, I'm declaring myself responsible for the concoction on a particular date, as historical referencing of artifacts. I would not attempt to sell and profit from these creations. I see them as hybrid collections, which others are welcome, without my permission, to manipulate and add fragments in their own creations. As part of the liberatory direction of this dissertation, in and out of the 'Fear' Matrix (aka colonialist/capitalist cultural subjection), I've often adapted, albeit naively, a "Third Space" politics of re-presentations in the imagery (graphics) herein:"... exploring this Third Space, we may elude the politics of polarity and emerge as the others of our selves" (Bhabha, 1997, p. 39). I wish no longer to simplify authority in cultural productions to those who make originals and those who copy originals— breaking out (even if momentarily) from Modernity's megalithic legal regulating commandment, called "Copyright Law." All that said, I thank the following for their graphic contributions, in part or in whole: viii Opening Cover Page Illustration - contains adapted fragments from the following : www. askclaudia. com/les08 .htm www. mot ocampo. com/tienda/c 19. html www.utv-zone.coni/Reniyah/lightpages/ashtar050602.htrnl www. lisp. com. au/~vemsla/works. html web.singnet.com.sg/~sweeb/SLP.html Figure 1 - Photo of Daniel Cohn-Bendit (AGIP) Figure 2- Photo of Trinity (Warner Brothers, Inc.), photo of e-Trinity (Don Slade) Part One- opening cover page illustration- adapted pig (Paul Hogarth, Faber & Faber, Inc.) Figure 3- girl (Russell Gordon, Simon & Schuster, Inc.); adapted Agent with gun (S. Skroce) Part Two- opening cover page illustration- adapted woman from Eugene Delacroix's "Liberty Guiding the People (1830) Illustration (from Cai)- original drawing, adapted from The Matrix. Word text from The Art of The Matrix (Newmarket Press) Photograph of old woman portrait- adapted from 1989 photo "Visions: Viola Kershner" by Robin Schnakenberg Illustration (The End)- green light coding, adapted from The Art of The Matrix Part Three- skull painting from cover of The Economist (Dec/Jan., 2003)- no artist's name ix X PROGRAM OVERVIEW: FEARLESS LEADERSHIP IN AND OUT OF THE 'FEAR' MATRIX A play by R. Michael Fiiher Let me out of your fear, mother! - Fiona Mackie1 In the summer of 2000,1 attended the grade 12 graduation ceremony of my daughter in Saskatoon, Saskatchewan. We had lived apart since she was five years old, due to divorce. My life partner and I showed up a day before the rite of passage. On arrival at my daughter's apartment I saw her friends hanging around and drinking. To mix with the genYs so easily was hard. To break the ice my daughter said, "Let's watch The Matrix." I looked at the video cover of The Matrix and was rather doubtful this would be a good use of my time. Black leather, dark sunglasses, mean hip dudes with guns and cyber-fiction narrative did nothing for my natural desire for something "deep." My daughter quickly assured me with the unforgettable predestined phrase: "It's a story about life dad. It's the most real of any movie-it's like life really is." I couldn't follow the fast pace and sci-fi turned me off but i asked to take the video home and I'd watch it again. The rest is history. I've now watched it about 15 times. My life policy has been to never watch any movie twice, except Gandhi. Now, that's square! Hang on! You are about to ride the aftershocks of the question that drove me for years since the summer of 2000: "What is the 'Fear' Matrix?" A play about a found object, Fearless Leadership takes many turns around and around the spiral of violence in our world, inbetween simple categories, precious scientific theories, or so much common sense. Fiction is non-fiction and back again. Characters flow and flex their muscles around the ever rich and unknowable concept of 'fear.' Rebels and Authorities ceaslessly battle for sensibilities of blue stability and red-green deconstruction. If any "War on Terror(ism)" is valid then shit is equal opportunity. Pressing eyes to stick to the topic releases new hormones made for color in black and white (con-)texts [that's codified subvertising]. There has been a SECURITY Breach! Beyond the daze of flashing lights. Sirens calmed. Smoke lifted. Now, passed the 'Fear1 Matrix codes of surveillance and control, you qualify if you have the correct Password to this world outside and inside the 'Fear.' Don't know your way? That's OK! Merlin is here. This play is Not magic- it is certainly art- undubitably sculpture- a studio event that took three years. Take a topic like 'fear" and allow it to lead the thread- past, present and future. Take a play and blow away everything you think you know about 'fear.' Sit back and belt in, then click on the button from the web page that reads 1994 THE PEAK YEAR "Fear i s no stranger to major metropolitan newspapers i n the United States.... The use of fear i n headlines and text increased from 30 to 150 percent f o r most newspapers analyzed over a seven- to ten- year Iperxod, with 1994 the peak year..." (Altheide, 2002, p 65) Afraid to ask more? Of course who wouldn't be afraid, to ask, to know to be more aware, to share, to care, that daily life is virtual(ly) inhabited in 'fear.' This dissertation unfolds a play of words, images, and scenes that make up the first curriculum for travel in The Status of Everyday Life: A Sociological Excavation of the Prevailing Framework of Perception (London: Routledge, 1985, p. 190). X I and out of the 'Fear 1 Matrix. It is of course, a trail blazed by fearless leaders often without their big houses, land investments, insurance policies, tenures, and RRSPs. I think the field of education and our global village would benefit from such a curriculum, don't you? The Program & Players Important Notice: For those viewers/readers who wish to forego the excessive discussion of heady-male dialogue and academic monologue, just bypass Parts One and Three respectively, and click onto Pad Two for the real feminist performance. If you wish, after experiencing Part Two, click on Parts One and Three which may be of some complementary value. For those who like to know the reasons behind ad, click onto Pad Three first and then proceed to either Part One or Pad Two depending on your mood. PART ONE: INTRODUCTION(S) The topic of Philosophy of Education for Rebellious Times (or Assault on "Invisible" Adultism) is pursued blustfully for 100+ pages of performative dialogue and non-performative technical endnotes. The dialogue consists of a fictionalized engagement between the author of this dissertation and Daniel Cohn-Bendit, primarily concerned about the philosophy of Ken Wilber and appropriate education for the 21st century. The opening of Part One begins with 8.3 pages of "Dispensations from a Beautiful Mind a la 'Fear"' which consists of running quotes back to back from Wittgenstein to lllich, from Roszak to Marx, from The Globe and Mail to Fanon, from June Callwood to Aung San Suu Kyi, and President G.W. Bush Jr. to Osama bin Laden and many more! Tbs Plijeri - Daniel Cohn-Bendit - a real historical figure, leader and chief spokesman of the 1968 French student revolt centered at the Paris University annex of Nanterre. He was interviewed by Jean-Paul Sartre for the Paris left-wing weekly Le Nouvel Observateur (May 20, 1968), giving a dazzling performance, for a 23 year old, on how to make a revolution. 2 Ken Wilber- a rancorous Zen-Buddhist, contemporary American integral philosopher, thought by many to be the most published and widely read philosopher today. At age 23, he was washing dishes in a restaurant job plotting out, by hand, the written text that would lead to his first scholarly book A Spectrum of Consciousness (1977), and the demise of his pursuit of a master's degree in chemistry. He is author of over 30 books and hundreds of published articles and the 'star" of nearly 80 websites where one can learn all about him and those who follow his writing and critique it. He is currently President of the Integral Institute. R. Michael Fisher - a graduate student in his 12th season of post-secondary education and still trying to bridge the 'gap' between art and science, the secular and the spiritual. At age 23, a park naturalist, in Seale, Patrick & McConville, M. French Revolution 1968 (Middlesex, England Penguin, 1968 p 21). xii Alberta's Cypress Hills Provincial Park, he made a name for himself amongst the tourists and his fellow naturalist colleagues by being able to give the scientific Latin name for every species of plant and animal that roamed every corner of the hills. His favorite species (virus) of all time, surprisingly, has turned out to be what he calls 'fear* (Fearus americanus). (Photos): see Figure 1: Three Boys and a Revolution PART TWO: SCREEN PLAY If you have something to say, I suggest you say it to Morpheus? -Trinity History is a nightmare from which I am trying to awake. -James Joyce, Ulysses Written as a standard screen play script, Part Two takes the viewer/reader on a journey into a sci-fi cyberlandscape where the virtual, the dream, and the real implode- where humans and cyborgs move in and out of the 'Fear* Matrix, where time and space collapse upon each other, and searching for linearity in the narrative is enough to drive one mad. The real film, The Matnx (1999), needs a sequel, and one written from a feminist lens. Here we are to follow three female characters in a powerful act of transformation in the landscape of a war-torn nation known for having the longest running historical war of nearly 800 years 4 Set in contemporary Ireland, the world of terrorism comes up front and centre- hits you in the face. The play, the author's first, is written not for production as a movie, but as a textual performance of many of the important concepts of this dissertation. It is highly recommended one view the real film first, or read the original script (Wachowski & Wachowski, 2000). Tk« Plij«n- Trinity- (played by Carrie-Ann Moss in The Matnx) is maintained in this intertextual sequel, but is upgraded to star protagonist, comrade, and second in command, on the spaceship of the rebel crew, led by Morpheus and Neo. Girls kick ass! e-Trinity- the mysterious unknown aspect of the trinity-collage. Mackie - the most real character of the trinity-collage. An IRA volunteer, age 19, with fearless spirit, she takes on more than she could ever have imagined in her battle for freedom. She is named after Fiona Mackie, an Australian feminist researcher of the sociology of everyday perception and the role of the "fear barrier" in life and education (Mackie, 1985). Mick- an IRA volunteer, young male computer-geek; Mackie's best friend, and a 'mirror1 of the author. Tab- an IRA volunteer, older male, clever and tough leader of the group that Mackie and Mick believe in. (The other characters need no introduction as they play subordinate roles.) From The Matrix screen play script (1998) in Wachowski & Wachowski (2000), Scene 1, p. 274. Toolis, K. Rebel's Hearts: Journeys Within the IRA's Soul (London: Picador, 1995, p. 23). xiii Figure 1 Three Boys And A Revolution xiv (Photos): see Figure 2: Three Girls and a Revolution Artist & Sponsors R. Michael Fisher - producer, director, artist, & researcher of Feadess Leadership in and Out ofthe Fear1 Matrix, began his artistic research into the nature of 'fear,' unconsciously, as a teenage drummer in rock bands. Having to get up on stage to perform, when one is terribly insecure in adolescence, led him to write ethnographically of his band members' (and his own) experiences in 1968. At the age of 16 he wrote in his journal about his first band called the "Renegades": "There was one great problem the Renegades ran up against in their own minds. This was the tremendous fear of playing up high on a stage in front of an audience for the first scary time." Fisher had to be the leader of his band, because no one else would. Later, he was trained in the natural sciences at college and university and worked in the field as a wildlife biologist. He became aware that creatures in natural environments were not afraid (i.e., neurotic) like human beings and he wanted to know why. It occurred to him that this chronic 'fear'-state must be connected to the insanity of the human species being the only species that 'spoils its own nest.' By the late 1970s his environmental activism and career interests shifted to education, psychology and spirituality, where he was introduced to the writings of Carl Jung, William James and Jacques Maritain by a religious studies professor. The spiritual inquiry into the nature of the "shadow" (unconscious) and "evil" have long since been his passion. Why humans not only were so afraid but then afraid of being afraid, was a most curious phenomena to him, which led to publishing his first critique of a church Pastor's article in a local newspaper (Fisher, 1984)--challenging Christian fundamentalists and their Armageddon biblical images which use 'fear' to manipulate people. His reading of Alan Watts and non-dual philosophies, like Zen Buddhism (a la Ken Wilber), convinced him there must be other more fearless ways for humans to be religious without having dualism and 'fear'-mongering, paradoxically, as the basic motivation to finding "security" in life. His journey along the path of fearlessness has led him down many avenues and different ways to explore 'fear.' Being an accomplished professional fine art painter for nearly six years led him to more abstract and spontaneous multi-disciplinary art forms. He has acted in several major roles in community theatre, and been a long-time teacher of spontaneous creation-making as healing. He has undertaken several art projects exploring the role of the arts in revealing the nature and role of 'fear' in our world. His most ambitious efforts in this regard included a 1996 installation at the Centre Gallery, Calgary, Alberta, entitled At-Tracking Fear" and a 2002 installation at the A.M.S. Gallery, The University of British Columbia, Vancouver, entitled Platinum Fear1: Plat du Jour. Several works from this latter installation are reproduced in this dissertation. Fisher's fondest research, ongoing since 1993, is the collection of hundreds of children's drawings of fear and drawings of what their life would be like without fear. He strongly believes we all need an expanded 'fear' imaginary- this being of more importance since 9/11 and the American-led "War on Terror(ism)." Working with Dr. Fred Ribkoff (Fisher & Ribkoff, 2000), an English professor and tragedarian, Fisher wrote his first critical paper on the movie, The Matrix, in which they saw the potential of a powerful new imaginary within this "postmodern" film narrative that illuminated the plight of living (and leadership) in and out of the 'Fear' Matrix. Sponsors: Although there are so many supportive individuals that have helped to make this dissertation a successful project, the author particularly acknowledges the financial support of the Social Sciences and Humanities Research Council of Canada (Doctoral Fellowship No. 752-2001-2274), for without their confidence and contribution, this work would not likely have ever been produced. xv Figure 2 Three Girls And A Revolution xvi "I w i l l face my fear. I w i l l permit i t to pass over me. I w i l l turn to see fear's path. Where fear has gone, there w i l l be nothing, only I w i l l remain." Paul reciting the Bene Gesserit teachings in Dune (Herbert, 1965) xvii Watch For R e a l " G l i t c h e s " Warning: This dissertation is a counter-program to the 'Fear' Matrix. You may not know exactly what that means at this point in time. This performance is not a trial. I repeat. It is not a trial! This is the real thing. From time to time you may encounter a "glitch" in the performance text of the dissertation, which often appears as a deja vu. In the film The Matrix (1999), Wachowski & Wachowski (2000, pp. 345-347) remind us of traps set in our minds, our programs, our culture, and how to detect them: INT. HOTEL LAFAYETTE- DAY Light f i l t e r s down the throat of the bui l d i n g , through a cage sk y l i g h t at the top of the open elevator shaft. Six figures g l i d e up the dark s t a i r s that wind around the antique elevator. Neo notices a black cat, a yellow-green-eyed shadow that s l i n k s past them and pads quickly down the s t a i r s . A moment l a t e r , Neo sees another black cat that looks and moves i d e n t i c a l l y to the f i r s t one. NEO Whoa. Deja vu. These words stop the others dead i n t h e i r tracks. INT. MAIN DECK The monitors suddenly g l i t c h as though the Matrix had an e l e c t r o n i c seizure. TANK Oh s h i t ! Oh s h i t i INT. HOTEL LAFAYETTE - DAY T r i n i t y turns around [toward Neo], her face t i g h t . TRINITY What di d you ju s t say? NEO Nothing. Just had a l i t t l e deja vu. TRINITY What happened? What d i d you see? .... A deja vu i s usually a g l i t c h i n the Matrix. I t happens when they [The Agents] change something.... TANK It's a trap! To counter glitches in the 'Fear" Matrix hypnosis, the author has inserted hypertext 'fear1 quotes on feararium tags (boxes) overlaying the normal text, for your protection. He recommends just read what the tag says, and then just carry on... awake. xviii ! la PART ONE INTRODUCTION(S) Philosophy of Education1 for Rebellious Times: Assault on "Invisible" Adultism DISPENSATIONS FROM A 'BEAUTIFUL MIND' 2 a la 'Fear'2 Knowledge,... no longer consists in a manipulation of man[sic] and nature as opposite forces, nor in the reduction of data to statistical order, but is a means of liberating mankind [sic] from the destructive power of fear.... - Anshen (1965, pp. 205-206)4 Philosophy is a battle against the bewitchment of our intelligence by means of language. - L. Wittgenstein5 To save mankind [sic] it is necessary to imagine blowing up anything constructed to save it- no, to imagine it so that it blows up. - Goldman (1999, p. 3)6 As the hidden curriculum7 moves out of the darkness and into the twilight of our awareness, phrases such as the 'deschooling of society' and the 'disestablishment of schools' become instant slogans [and new social movements]. I do not think these phrases were used before last year [1972]. - Illich (1973, p. 12) Delegates at the 1949 [UNESCO first World Conference on Adult Education8] conference [Denmark] met around the theme Adult Education in a Changing World. The dust from Hiroshima and Nagasaki had started to settle.... By the late 1960s education was in crisis. In France the student revolt of 1968 shook the foundations of government. In North America Abbie Hoffman, Jerry Rubin ... and others fed up with the excesses of American imperialism [e.g., the Vietnam War], and the self-serving nature of universities, orchestrated an unprecedented volume of protest. Some scholars wrote learned papers about the generation-gap.... [T]he theme for the Third UNESCO World Conference [Tokyo in 1972]... was Education and the Disadvantaged.... There is no doubt that 1972 [spurred on by French student riots in 1968] was a halcyon year for adult education, [pp. 27-28].... UNESCO created an International Commission of the Development of Education. [Chaired by Edgar Faure,"... one of France's most progressive Ministers of Education and after the student revolts of 1968, masterminded sweeping reforms of higher education"] The Faure Report (Learning to be) was published in 1972.... Shortly after it was published the Canadian Commission for UNESCO published its 21 major recommendations for educational reform [and 2 delineation of the architecture for the notion of "lifelong education"].... [pp. 30-31] [T]he first recommendation of the Faure Report notes, it requires a total restructuring of the education system [internationally, see Majid Rahnema's contribution as one of the commissioners of the 1972 Faure Report]. Ironically, it is probably easier to implement in countries where formal education is not well developed. In BC, any attempt at educational reform along these lines [of increasing deinstitutionalization of learning with more "open learning" agency, and reducing standardized central overcontrol by governments and powerful interest groups] will run into a lot of brick walls created by college and university presidents, teacher and other unions and a plethora of people committed to maintaining the status quo. [p. 35] - Boshier (1996) Fire Takes Walls Down... Opens Structures Below. - Fisher9 [recently picked up a phone book size directory of all the activists... entitled The Movement Toward a New America, published by alternative presses in 1972] Where is the Movement? [Tears came to his eyes holding this book and he responded to the book's message and memories:] The overall message [was]... this 'Resistance' is merely the beginning of a long revolution.... Nearly thirty years later as I sit here and nibble at the bits and pieces of this ancient manuscript I feel my heart pounding harder. I wonder where did this revolution go?.... Seems to have been swept away. - Anonymous (2001)10 The May Revolution of 1968 was a disturbance in French society on a scale to break the seismograph. It was the sort of event which sets your mind reeling for months afterwards as you try to make sense of it.... The French tremor was more than an aberrant lapse in the confident forward march of Western industrial society. The point is that it nearly overthrew the most majestic government in Europe. Its lessons must be carefully pondered because they carry a hint of what politics in the West may be like in the 1970s. -Seale & McConville (1968, p. i) [1968:] Everyone lived in fear of the oral [exams]. There were also worries about careers.... The [student] vote was taken in an atmosphere of great, but solemn, excitement by secret ballot. The reacs ('reactionaries') were marshalled against the revolts ('rebels'). The first proposed that the exams should take place in their present form ten days after the end of the [student] strike which we had called; the second wanted no exams at all. They wanted diplomas to be awarded on the basis of work done during the year, and that time should now be given to plan reforms. After heated discussion we dispersed into the street to await the results. Night was falling. Suddenly it came over us that we could speak at the tops of our voices, that we could sing or shout if we wanted to! By a vote, we had undone a year's work: some had even compromised their careers. And yet we 3 experienced a sense of joy far sharper than that of receiving our degrees. That night the permanent occupation of the Institute [Institut d'Etudes Politiques] of Political Studies of the University of Paris became the Lenin Institute; there was a Che Guevara hall, a Mao-Tse-tung library, a Rosa Luxemburg amphitheatre. Red and black flags were draped at the entrance. -Blanca Camprubi, 21, a third year student, of the 1968 French Revolution11 ... Boomers were full of themselves, let's just say that. The point is simply that preconventional and postconventional had forged an unholy pact to destroy conventional anything, and the trail of roadkill on the way to Boomer freedom was about to begin. May 1968, the streets of Paris, shouts of Marx, Mao, Marcuse' filled the air. 'Down with Structuralism!' was scrawled on walls across the city, the French equivalent of Tight the System!' This 'poststructural' impulse did not fall on deaf ears across the Atlantic, for it would soon provide most of the intellectual equipment to fight the system.... Just the year before, the 'summer of love,' as Golden Gate park in San Francisco was awash with flower power, free sex, and free-flowing drugs, LSD being the most paradigm-blowing of them all. Then Chicago, Kent state.... - Wilber (2002, p. 167) [CBC radio reporter (live):] A small group of protestors to the G-8 in Calgary, Alberta, broke into an uninhabited house in the downtown area. They broke windows and flew rebel flags, shouted anti-capitalist slogans out of the second floor room windows.... [owner of the house, in anger, spoke to the reporter on the street, watching the activists:] What good is this violence? What do these people expect that I should be sympathetic of in their cause when they are breaking into homes, spray painting... oh shit look...!1 2 [S]ad... how easily the counter culture weakens toward pretentious (and commercially advantageous) pornography— and with such unabashed self-congratulations it weakens! - Roszak (1969, pp. 297-298) To say that unity is the dominant term [politically or pedagogically] is to deny the need for man's negative protest. Man [sic] does, by his nature, desire unity, but he is man-in-the-world, and his [sic] need for unity brings him into rebellious conflict with the ignorance, intractability, and folly of human history.... [p. 244] [Albert] Camus [wrote]: Revolt is not in itself an element of civilization. But it is antecedent to all civilization. In the impasse in which we live, it alone permits the hope for the future of which Nietzsche dreamed: 'In place of the judge, and represser, the creator.' [p. 179] [Camus's dictum:] 'I revolt, therefore we are.' [p. 104] -Hanna(1958) [If you wish not to read much further, Albert Camus, c. 1944-5, writing in the French underground Resistance to Nazism, poetically sums up the historical 4 context and political starting point for my entire pedagogical critical philosophy of education:]13 The 17th century was the century of mathematics; the 18th century that of physics; the 19th century of biology; and the 20th century is the century of fear.14 [and the 21st century may be the century of terror] There may be no educational problem more pressing than questions of how to cope with violence: how to prevent it in schools, how to help children contend with its effects in the larger society, how to understand the roots of violence, and how to change conditions so that fewer people will use violence to achieve their ends... [p. 241] My fear is that we [as educators and critics] may produce uncommitted cynics instead of hopeful reformers.... [p. 247] It is a deep and terrible question how Germany could have gone so bad and, although many scholars have addressed the question, we are still unsure of the answer. With the present emphasis on American [p. 252] economic and moral superiority, could we possibly be taking a disastrous path? Might misguided visions of character education lead us astray? Astonished by such a question, most people will respond with a resounding no! But, in answering with such confidence, they may be thinking of an exact replication of the Holocaust.... Shameful historical traumas take many forms.... We Americans are not innocent.... [W]e should grieve over both the victims and our children who become perpetrators. We do not want our children to die in terror but neither do we want them to inflict that terror on others, (p. 253) - Noddings (2002) How does one reconcile this orgiastic indulgence in our supposedly bestial instincts for violence and cruelty with the ubiquitous spread of education and civilization in our own time.... [T]he twentieth century will go down in history as the bloodiest and most murderous.... - Beissel (2000, p. 6) A group of barbarians who declared war.... We will smoke them out of their holes, put them on the run and bring justice. -U.S. President G. Bush Jr. (2001)15 America is full of fear, from its North to its South, from its West to its East and thanks be to God that what America is tasting now is only a copy of what we have tasted. - Osama bin Laden (2001)16 Are the media fear-mongering? - Editorial, The Globe & Mail (2001) What a crock of crap this war on terrorism is. I only hope the economy going south will push Bush out into the cold. I'm not crazy about the Democrats, but 5 Bush is a nut. Ashcroft needs to be medicated. Pumping up the fear with the threat of terrorism is a way to control the people. Microchips in every head is the Bush Administration's dream. They fear not having the masses under control. Have you noticed all the cameras on every street light in town. Big Brother has arrived. - Tongo (Aug. 5, 2002) an e-mail in cyberspace [from City of New York University campus] Hi Michael. It's good to hear from you. I'm sorry I've been out of touch, but it's been.... 9/11 has really dealt a blow to things here— politically, everything feels pretty hopeless; the rhetoric of security dominates everything; there is little dissent or opposition, though i should say that what is happening in israel and Palestine has galvanized people so that is good and might mark a turning point. - a colleague, e-mail Apr. 17, 2002 The war on global terrorism will never be entirely successful, a former head of MI5, the British Internal Security Intelligence Agency, said yesterday. Stella Rimington, who retired five years ago after 27 years with MI5, warned that terrorism could never be wiped out altogether and that spy networks are not developed enough to guarantee there would be no repeat of attacks such as those which killed thousands in New York and outside Washington on Sept. 11. - The Globe & Mail, Oct. 16, 2001 In this war [on terrorism)] there will be no captured beachland upon which we can lay our fears to rest. - de Becker (2002, p. 10) [chatline report from Mexican writer after carbomb kills several people in Peru:] This looks like another bomb planted by the 'Bush' administration to open the door to the '911 fear matrix'. - Anonymous (2002)17 [What is the Tear' Matrix?] Global Fear: Those who work are afraid they'll lose their jobs. Those who don't are afraid they'll never find one. Whoever doesn't fear hunger is afraid of eating. Drivers are afraid of walking and pedestrians are afraid of getting run over. Democracy is afraid of remembering and language is afraid of speaking. Civilians fear the military, the military fears a shortage of weapons, weapons fear a shortage of wars. It is the time of fear. Women's fear of violent men and men's fear of fearless women. Fear of thieves, fear of the police. Fear of doors without locks, of time without watches, of children without television; fear of night without sleeping pills and day without pills to wake up. Fear of crowds, fear of solitude, fear of what was and what could be, fear of dying, fear of living. - Galeano (2000, p. 78) 6 [the contradiction of capitalism surfs upon the insane principle that] The nation must be taught to be terrified of itself, in order to give it courage. -Marx(c.l844 in 1964, p. 47) [In many ways, my post/transmodern 'attitude' and critical philosophy uneasily floats upon the capricious waves of Lyotard's (1984) declaration:] The nineteenth and twentieth centuries have given us as much terror as we can take. We have paid a high enough price for the nostalgia of the whole and the one [unity18].... Let us wage war on totality.... (pp. 81-82) Waging Peace. Contrary to peace efforts prior to the Nuclear Age, waging peace is now crucial to the survival of the planet. It is imperative to eliminate all nuclear weapons. Effective Peaceful Conflict Resolution must displace violence and war to have a win-win outcome for all.... - www.wagingpeace.org/ You're the One, Neo. -Morpheus (The Matrix) (1999)19 Neo. I'm not afraid anymore. The oracle told me that I would fall in love and that that man, the man that I loved, would be the One.... I love you. - Trinity (The Matrix) (1999)20 As a child, I became aware of the mysterious relationship between love and fear (or anxiety as I prefer to call it.... I first observed these two primal poles of human emotion as they operated in my family and within my own heart. These dual forces are so deeply intertwined that they are almost impossible to separate.... As I grew up [and became a psychotherapist and educator], I began to see the powerful effect that love and anxiety had upon the world at large.... [A]nxiety is the feeling that our well-being is threatened in some way.... [T]his book was written on the front lines of the Age of Anxiety. My wife and I both work, yet we still find it difficult to meet our expenses each month. For the past sixteen years, we— including our five children and stepchildren who range in age from eight to twenty-five- have lived in a postmodern family with constantly shifting boundaries. Our spliced-together lives mean that having a child in day care, another in college, and an ailing parent in the hospital can all tumble together into a single year. The juggling act of making time for work, family, friends, and community activities becomes ever more demanding; just when it starts to feel manageable, another ball is thrown in. For me, as for most of my clients, friends, and colleagues, the Age of Anxiety [Tear']21 is no abstraction— it is scribbled all over our calendars and appointment books. - Gerzon (1997, pp. viii-ix) It is really terrifying to look at a fearless organization. - C. Leggo 2 2 7 Humankind cannot bear very much reality. -T. S. Eliot 2 3 No artist tolerates reality. - F. Nietzsche24 Education after Auschwitz [?] -Adorno(1966)2 5 Schools teach you to imitate. If you don't imitate what the teacher wants you get There must be a correlation that exists not just between these -isms', but all other -isms' and phobias. If we could discover the relationship that exists between these and work toward the ending of all discrimination, we will truly be on our way toward educating our populace.... How should we address the 'isms' in [ethnographic study of 12 women leaders] "Women superintendents need to be fearless, courageous. 'Can do' risk takers. At the same time, they need to have a plan for retreat when faced with the impossible.... The notion that anyone in the superintendency must be fearless... is no surprise to anyone familiar with the role-related expectations ofthe position, but most often these descriptions have been reserved for men in our culture. - Brunner (1998, p. 16) To understand why violence has become rampant and how a climate of fear and intimidation has come gradually to be the norm in so many urban schools, we must examine the relationships that are fostered between young people and adults at most schools. Criminologist Alan Wilson has pointed out that only two ways exist to control behavior and deter crime: (1) by relying on police officers and the courts or (2) by promoting collective morals and sanctions. Any society that comes to rely on the former to enforce safety is doomed for there will never be enough police officers to go around. -Noguera(1996, p. II) 2 7 Violence- and the fear of violence— have changed the way people live, their interactions with intimates and strangers, the way they raise their children, and the confidence in public officials. -Committee on Law & Justice (1994, p. I ) 2 8 [during decolonization] At the level of individuals, violence is a cleansing force. It frees the native from his[sic] inferiority complex and from his despair and inaction; it makes him fearless and restores his self-respect.... Illuminated by violence, the consciousness ofthe people rebels against any pacification. a bad grade. -Pirsig(1974,p. 172)26 preparing educational leaders? - Terry (1996, p. 6) -Fanon(1968, p. 94) It is often said that in today's modern and postmodern world, the forces of darkness are upon us. But I think not; in the Dark and the Deep there are truths 8 that can always heal. It is not the forces of darkness but of shallowness that everywhere threaten the true, and the good, and the beautiful, and that ironically announce themselves as deep and profound. It is an exuberant and fearless shallowness that everywhere is the modern danger, the modern threat, and that everywhere nonetheless calls to us as savior. - Wilber (1995, p. x i ) 2 9 [My pedagogical politics,30 weeelllllllll... that is complex- but the conservative-anarchic-skeptical elder Erasmian, and American social critic, Paul Goodman (1969) (a Camusian style rebel rather than an reactive radical revolutionist) sums up my basic view:] My books are full of one-paragraph or two-page 'histories'— of the concept of alienation, the system of welfare, suburbanization, compulsory schooling, the anthropology of neurosis, university administration, citizenly powerlessness, missed revolutions, etc., etc. In every case my purpose is to show that a coerced or inauthentic settling of a conflict has left an unfinished situation to the next generation, and the difficulty becomes more complex in the new conditions. Then it is useful to remember the simpler state before things went wrong; it is hopelessly archaic as a present response, but it has vitality and may suggest a new program involving a renewed conflict. This is the therapeutic use of history31 [development/evolution], (pp. 206-207) "In our society we make much of love and say little about fear." Governments have taken steps to ensure they work together towards ending the cycle of violence against women.... [p. 2] Living without fear through prevention and education... [p. 5] The Federal Government recognizes that by averting violence we can construct a society where women can live free of fear.... (p. 7). - Canadian Advisory Council on the Status of Women (1991)32 People who live in fear of their personal safety, cannot live in a free society. -Hon. Alexa McDonough, former Leader of the New Democratic Party (2001)33 Fearful people want containment. They cannot bear freedom. -Callwood(1986, p. 97) It is not power that corrupts.... It is fear -Aung San Suu Kyi (1995)34 As we love, fear necessarily leaves... But we do fear and fear keeps us from trusting love. Cultures of domination rely on the cultivation of fear3 5 as a way to ensure obedience. In our society we make much of love and say little about fear. 9 Yet we are all terribly afraid most of the time. As a culture we are obsessed with the notion of safety. Yet we do not question why we live in states of extreme anxiety and dread. Fear is the primary force upholding structures of domination. - hooks (2000, pp. 93-94) The parent-child relationship in a culture of domination like this one is based on the assumption that the adult has the right to rule the child. It is a model of parenting that mirrors the master-slave relationship. - hooks (1993, p. 36) 3 6 American society has virtually abandoned its children. -Duhon-Sells (1995)37 Women/feminist sacred warriors will get the last(ing) word! - Fisher (2002)38 Raymond Williams, the eminent cultural critic, once told a colleague that he wished one day to write a book entirely of quotes, but he lamented the fact he had never got around to it. M (R. Michael Fisher): Working from within a conflict theory/tradition,39 my pedagogical40 research passion has focused on developing a critical 'conflict' pedagogy (Fisher, 2000).41 1 studied a sample of 22 contemporary conflict management education (CME) curriculum texts for youth and adults from several English-speaking countries. Using a discourse analysis (a la Foucault), I critiqued the way 'conflict' itself was undertheorized and often superficially conceptualized or ignored42-- leaving C M E texts focused on types of conflicts. The political implications of that omission were brought out in the thesis with the overwhelming bias of'positivism,' behavioralism (psychologism and individualism), and consensus theory as the hegemonic framework for conceptualizing conflict management/ resolution practices. A critical conflict theory was largely absent. C M E turned out to be more propaganda and ideology than good illicitive critical education- a critique I would launch at public schooling and business management schooling for adults, generally.431 argued that there is virtually no systematic philosophical development in C M E , and more disturbing, the concept and phenomenon of 'fear' itself was rarely 10 ever mentioned as a topic worthy of its own theorizing and pedagogical consideration. C M E , in my analysis, was more about maintaining social order and control via 'fear' than it was about liberation from 'fear.' I saw a lost potential in C M E for important emancipatory practices and pedagogy. I wanted to bring in critical 'conflict' education as a supplement and/or alternative to the way C M E was being written and taught. As I shared my research with anyone in peace and conflict studies that would listen, it was evident, they were not interested in my findings and interpretations. Perhaps, the most original outcome of that thesis research is what I call the Domination-Conflict-?^ear--Violence Theory or DCFVtheory,4* for short. It was evident that C M E was lacking a holistic and politically sensitive perspective on conflictwork as rebellion. I never once saw Camus referenced in C M E texts. DCFV theory provided a conflict view of'conflict' that consisted of a mutually inter-dependent set of concepts and phenomena (theoretically) closer to social reality than the models and theory offered in C M E discourse. Inadvertently, I realized that DCFV theory was foundational in reframing social conflict, if not all 'conflict,' as praxis, as essential rebellion, and as potential revolution at micro to macro levels. CME's views and mine clashed as I was hunting for what was below the surface of C M E - - a shadowy "secret"-- a "hidden curriculum."45 My Ph.D. has revolved around examining 'fear'in relation to 'conflict,' violence and domination as part of macro to micro social change, social action and transformation.46 Inevitably, this has led me to study various histories, philosophies, politics, and behaviors of (mostly Western) social movements, in particular, what are labeled "new social movements" (NSMs) 4 7 in the past few decades. Concomitantly, NSMs have various intriguing types of activism (activists) related to rebellions (rebels), revolutions (revolutionaries), reformations (reformers), transformations 11 (transformers) and anyone, generally, who is creative and gutsy enough to say "No!" (more than once, more than nicely)-- that is, to stand out from the status quo crowd and refuse to be oppressed and 'totally' victimized. I guess you could say, I'm in search of a fearless pedagogy (fearless society)48 to support N S M s 4 9 and the less formal (regularly mis-identified) rebel-leaders of this world— many whom, in a post 9-11 worldspace, are too quickly labeled and oppressively dealt with by various "authorities," implicitly or explicitly, as "terrorists." Authority vs. Rebel (terrorist), Puer vs. Senex,50 Tradition vs. Change, or Old vs. New patterns are reflective of adultism, echoing the Adult vs. Rebel (youth) problematic in our world. This dissertation is bled upon this conflict. By association, we end up with a historical pattern ofyouth= terrorist, be it grossly applied, or subtle, or even unconscious. Youth often means adolescent, and a general 'pain-in-the-butt' for most adults. There is a lot of unresolved and denied conflictwork between dominator adults and subordinate youth— be it at the psychological, historical, sociopolitical, cultural, or spiritual levels of existence. I feel like shouting out to the world: LET'S FREE OURSELVES FROM ADULTISM! I hear an echo following that is from a strong woman: "[AND]... DECOLONIZE OUR MINDS AND OUR IMAGINATIONS" (hooks, 1992, p. 178). Adultism is also internalized, like all oppression (a la Fanon,5 1 Freire,etc), and manifests in differential abuses of power and privilege throughout the world-including adults oppressing adults, and youth oppressing youth, and youth oppressing adults. Learning and teaching ventures, formal, nonformal or informal are sites for the best and worst of the dynamics of these ancient relational archetypes and discourses of opposition. Tear' is pivotal in this dynamic. Basically, I am very interested in what systematic pedagogy might best support learning and teaching in 12 sites of firey 'conflict,' violence, social action and 'fear'— something that is virtually absent from education literature and discourse, as my research shows thus far. 5 2 The May Revolution of 1968, which some writers refer to as the (second) French Revolution,^ was led by disenfranchised university students, with some professors, and a large contingent of male and female comrades (I'd call 'warriors')54 in high schools and junior high schools. It was a very threatening time for the authorities of formal educational Systems who faced the outrage and righteousness of organized student rebellion that spread like wildfire around the world, remarkably changing some of the rigid traditional ideas about schools, education and the nature of society held by the ancien regime?5 Among many things transformed in Western (W.) societies, the revolution challenged the basic rights of youth (and adults) in regards to the dominant power relations that determine what curriculum, instruction, pedagogy, learning and social life on campuses ought to be. Youth Movements everywhere, especially the anti-Vietnam protests in North America, were fired by the inspiration of courageous rebels and youth-leaders of the May Revolution— leaders like Alain Geismar, Jacques Sauvageot, Alain Krivine and particularly outstanding among them was Daniel Cohn-Bendit (Figure I). Cohn-Bendit was 23 years of age in his first major public interview by Jean-Paul Sartre.56 He was born around the time Camus poetically "torpedoed the Ark" (a la Ibsenian fashion— see Goldman's quote above) of the entire W. Modernist/Enlightenment enterprise of research and Education (see Camus's quote above). I invited Daniel, appearing shortly, to dialogue with me as an introduction to this dissertation. No one causal explanation can reduce the complexity of the why which was behind the student revolution in France and much of the W. industrialized world in the late 1960s and early 1970s. There is no simple one cause for modern educational 13 reforms in the West either. But I would suggest the May Revolution was pivotal to the seeding of the philosophical and cultural postmodern reforms,57 still ongoing, in much of W. Education. D (Daniel Cohn-Bendit): I didn't know I was postmodern. Michael, you are about my age. A baby boomer like me, right? M : Suffering from "boomeritis,"58 as Ken Wilber would say. Sorry to interrupt.... D: Yes, I've read Wilber's scathing critique of our generation's particularly obsessive narcissism. Well, maybe our generation is self-focused, but there's a difference between the French and Americans. The 1968 youth of my times were, for the majority, thinking not about improving their own lives but the freedom of youth, workers, and all marginal groups of people discriminated against... around the world. Unlike American insularity, the French temperament is much more cosmopolitan. The May Revolution was truly a global social movement. Of course it had twisted narcissists as well, like any social movement, new or old. 5 9 Wilber generalizes too much from an American armchair perspective. From what I know of him, he has never been an activist, never mind a revolutionary, and that, is his biggest weakness in terms of trying to create a practical on-the-ground transformative social movement for his self-proclaimed "World Philosophy."60 It sounds like Wilber's own brand of totalitarianism doesn't it? I mean his "Theory of Everything"? M : He is a rebel! But he is sounding politically more and more conservative, I must admit. I'm getting worried about him selling out. D: Sure. Otherwise, he's a cool thinker, 'out of the box'— albeit, a little too philosophical... idealist— he wouldn't make a good Republican even if he tried. His "archbattle"61 with the forces of Light and Shallowness of Modernity that are destroying the world... his leading the "Wilber-revolution"62 toward a new Integral 13a poetically "torpedoed the Ark" (a la Ibensian fashion —see Goldman's quote above) of the entire W. Modernist/Enlightenment enterprise of research and Education (see Camus' quote above). I invited Daniel, appearing shortly, to dialogue with me as an introduction to this dissertation. No one causal explanation can reduce the complexity of the why which was behind ^^^f^^^^^^^^yf^^^^^^^^^t^^^^SS^^^^^^^^ztiS world in the late V « piece- as If It was a gallery poeter- tight, Ideas hit with clarity and Image-succinct- that glossy modern abstract art nouveau- or something. I am 1960s ar ~ foregrounding art on this piece and Kandlnslcy...". 9 icational reforms ill 5 1 oooomf I R M / the postmodern reforms. (57) still ongoing, in much of W. Education. B'LJT w t * W is P H I S O N E ' F E A R ' T H A T H O L D S F H E P O S T M O D E R N R E S I S T A N C E I N P L A C E O F M O D E R N R E F O R M S A N D M A K E S rHE '60s so T E R R I F Y I N G ? D (Daniel Cohn-Bendit): I didn't know I was post-modern. Michael, you are about my age. A baby boomer like me. right? A M D T H E R E S E E M S F R O M T H E S T A R T M A N Y F E A R S T H A T W I L L G E T I N rHE W A Y O F U S C O M M U N I C A T I N G H O N E S T L Y . I T H I N K Y O U R A C A D E M I C P O S I T I O N M A Y S E O N E . . . K A N D I N S K Y W O U L D W I P E I T A L L O U T W I T H S P R A Y I N G E F F E C T S O F B I T S O F P A I N T . . . M : Suffering from "boomeritis," (58) as Ken Wilber would say. Sorry to interrupt... D: Yes. I've read Wilber gee whiz his Kosmology is pretty clear on the ontological nature of Fear isnl it? I mean he is clear that there is N O FEAR in Reality, on his critique of our generation's particularly obsessive narcissism. You mean obsessne fear? Well, maybe our generation was self-focused, but there's a difference between the French and Americans. And the 1968 youth of my times were, for the majority, thinking not about improving their own lives but the lives of youth, workers, and all people discriminated against... around the world. 14 Postmodernity63— what a mindjob!, as Cypher in The Matrix64 would say. Politically, he is no radical, a conservative traditionalist it appears— despite his souped-up "neo-perennial philosophy"65 kick... add a little aggravating Zen humor... mix and match most anything he pleases... and he comes off as a bit of a 'flake,' don't you think? I guess that's American style! M : And "Fools rush in where angels fear to tread..."66 He is a Samurai Warrior, 6 7 a pandit, and admits his call as "an articulator and defender of the dharma, an intellectual samurai"68— and sure, at times a bit arrogant— that's American style! His critics loathe Wilberism 6 9 and his version of integral ism.70 I think he is/ather, on the war path to expose the "flaky" of this world; whose thinking derives grand prescriptions to the global problematique but ends up shouting old philosophies of Romanticism, Idealism, or similar guises in deconstructive Postmodernism, with all their pronounced re-enchantments of the world and so on. He sees their attempts all ending up as reductionisms of the Kosmos,7 1 all with their own domination and violence, and their own vehement denial of each other. But Wilber doesn't buy any of it so easily, nor do I. He is in an archbattle to bring about a "truce" of sorts- in what he called a "philosophical cold war"72 between Science and Religion. He is not satisfied that anything "spiritual" often ends up as Right-Wing fundamentalism and/or conservative politics. Anything "scientific," often ending up as Left-Wing radicalism to liberalism, depending on how far you go to the Left. Mostly, in North America at least, people just conform to the majority and a political muddled pluralism with no committed political stance or ethical reference outside of convenient trenchant relativism- the "safe" and pc. But Wilber, has no simple political category to fit. He wants to make a new one. "He's unafraid to make enemies..."73 as he makes a living as a "critic of teachers and systems."74 "Flatland"75 dominates the world and he is 15 after an anti-dote,76 and yes, he is re-trying to mix the spiritual and secular worlds-in a politics he has evolved and labeled "postliberal spirituality,"77 "mystical Marxism,"7 8 and "spiritual liberalism."791 do think he has made a great contribution to challenging W. modernist psychologism,80 at the very least, and we'll have to see how much influence in politics he can actually accomplish. His thirty years of hard work on this integration (or integral perspective) I think are slowly paying off though. D: He sells a lot of books and I'm sure he is doing alright, and maybe just a little bit too alright, if you know what I mean. One tends to become soft with money to buy comforts and privileges. M: I agree he is upper middle class in lifestyle and capital, no doubt. Unfortunately he never seems to acknowledge that bias in his writing. But the payoff of all his hard work is in ideas, and I mean powerful ideas that are finally spreading into the mainstream. It took a few decades of publishing in the spiritual margins of America, to finally break through in 1998 with his book The Marriage of Sense and Soul published by Random House, NY. That was a turning point. Although he still publishes lots with Shambhala, he is pushing the envelope and stretching himself and his philosophy to connect with people in real power positions. D: Oh. You mean he's selling out to the bourgeoise because he can advance his career. His politics and involvement will be shot down quickly by staunch liberals and conservatives who see him as a backbencher ideologue, elitist pundit and member of the latest new age metaphysical intelligentsia. His latest (a novel) Boomeritis is likely to be seen as cybersmut porno, by many folks. He may be making a tactical error in trying to reach too broad of an audience. M: I have been concerned about that too. But his latest work is hardly impractical punditry and he is no ideologue if you mean he preaches ideology. He is very critical 16 of the *New Age' 8 1 and the metaphysical that is not good 'deep science.'821 admit I don't always like the "liberal" language that has infiltrated so much of his text since 1996 or so. He's getting nicer and seems to be expanding his social network. But I do admire his work and I would like to see it impact health and educational systems, politics, business, religions, medicine and so on. It's just a bit damned hard to grasp for most people upon first reading it and so it excludes a lot of folks because of elite language and conceptual complexity but it is really basic stuff about life, meaning and transformative practices of growth and development. He has backed off using all the Eastern Hindu names for his stages of consciousness, and he isn't talking much about evolutionary theory, replacing it with "spiral dynamics,"83 and has stepped away from the transpersonal movement generally,84 and argued for an integral movement that is a level below the transpersonal in his schema. He is attempting to come 'down-to-earth' by re-working his more abstract writing and theories in order to face the challenges of the more mainstream world— a world in conflict and crisis. His 2000 book, A Theory of Everything, really taught me a lot about people in "big' places in academia, government, NGOs, etc. who are using Wilber's holistic integral theory,85 to some degree anyway. Wilber and a group of integral theorists have been talking with advisors to various international politicians like Bill Clinton, Al Gore, Tony Blair, George W. Bush, Gerhard Schroeder, Thabo Mbeki. Not bad! There are applications from many areas as people are working to create "integral politics," "integral medicine," "integral education," "integral arts," "integral philosophy," "integral business" and so on. 8 6 Something is taking out there. A group of experts have formed the Integral Institute (founded by Wilber) to promote the education and research into integral consciousness and values. I'm not saying Wilber or integral are household terms. But... 17 D: But, too bad he hasn't had more influence in mainstream academia, especially in North America. Until then, he won't be accepted as a legitimate philosopher.87 A lot of Germans and Japanese apparently have really taken to his philosophy88 but he doesn't much seem to like our French writers-critics and they probably don't like him-- his ideas, I mean. He doesn't speak highly of our existentialists, Sartre, Camus, Rousseau, our poststructural philosophers, the French Revolution (1789), nor the French lustful play with sexuality and identity.89 Listen to him rant in his novel Boomeritis: No wonder Lentricchia90 concludes his survey ofthe present state of humanities in America: 'It is impossible, this much is clear, to exaggerate the heroic self-inflation of academic literary and cultural criticism [postmodernism]'. Heroic self-inflation: put bluntly, the puffing up of the big fat Boomer ego.... The tools of this heroic self-inflation are provided by (mostly) French intellectuals, led by Foucault and Derrida, as we have seen, but also including a rogues gallery of Bataille, Althusser, Lacan, Barthes, late Wittgenstein, de Man, Gramsci, Irigaray, Gadamer, Bourdieu, Jameson, Kristeva, Cixous, Bachelard, Baudrillard, Deleuze, and Lyotard. The interesting and sometimes profound insights of these writers were taken up and worked into a green-meme mishmash that denied big pictures and meta-narratives of any sort— which unfortunately and rather completely locked it out of second-tier integral ideas, (p. 213) Michael, I don't fully understand all the spiral dynamics stuff and the memetic theory Wilber is now using... but god, the man is going to get himself in big trouble with academics, never mind the French intellectuals and French culture itself. He's more taken with mystical Germanic or Eastern traditions it seems and they with him. M: Ah. Important distinction! It is how people used the French intellectuals that is most problematic! D: Sure. The boomeritis dis-ease or narcissism. But that is not what I read between Wilber's lines. He just doesn't like the French intellectuals, and look how he makes a mockery of Sade in Boomeritis. Anyway, my point of mentioning your age earlier in 18 this conversation, is that the halcyon years of radical political youth movements seem past, even though I really appreciate the G-8 and WTO protestors against globalism today. It is a significant growing and diverse 'new social movement,' as you would call it. As old baby boomers, I suppose you'd have to include us in the rather moderate "grey revolution" if anything close to a revolution exists today at all in the industrial W. world. M: Besides Raging Grannies, the grey revolution, or "third agers" is pretty sad I think... hardly the enrages.91 D: Perhaps Wilber's diagnosis is accurate, the 'greys' merely want to ensure they get through the "demographic timebomb" of a disproportionate number of over 50s who want to ensure they will receive their old age securities, after having paid taxes for much of their lives. Today, that future security is even more threatened as governments are sinking billions of extra dollars into their economic cauldrons to fight so-called "terrorism" in the present. The U.S.-led "War on Terror" has got to be the final blow to economic security anywhere in this world, for the present, but even less for the future... and old folks like us, and future generations. M: So, Daniel let's get back to the May Revolution. How are things different now, as you see them? D: I won't talk about me. I want to talk about the liberalism that has infected so many old and new activists, intellectuals, and just about everybody else under capitalism's insurrgence into every fabric of our lives today. M: You sound like Mao. 9 2 D: One doesn't have to be a Maoist or Marxist, to see the opportunism and individualism that goes with liberalism- that is, the cracked-out addiction to safety and security, greed and waste, that drives this consuming world. I guess that is the 19 fearism, hey Michael? Henri Lefebvre called it the "terror of everyday life."93 It is the pernicious creeping passivity that throttles our liberal 'souls' and leaves us 'sitting ducks' or TV-couch potatoes, computer-chair potatoes, fragmented cyborgs... M : That's my experience of most North Americans, and certainly of most youth today in Canada, where I live. Sure, I'm generalizing... but god just look at the young people going to The University of British Columbia. My six years of graduate school here have left me pretty depressed— especially, when I look at most graduate students, preservice teachers, their professors, the courses offered, the regulation of campus life and rigid bureaucratic protocols— and worst of all, a collection of "managers" posing as administrative "leaders" in the Faculty of Education and the entire university system. I don't think UBC is unique in its pathology— culture of fear. Wilber really goes after the postmodern university and cites Kors and Silvergate's study in their book The Shadow University: The Betrayal of Liberty on America's Campuses— the administrators are becoming Grand Inquisitors, they argue.94 Boomeritis, in leftist garb, assaults liberty in trying to defend it (narcissistically)— and a pathetic neo-liberalism results in some cases and a facist liberalism in others. I too, am "bit' by the deadly liberalism "bug' and the green meme psychologism of the 'new age' human potential movement that has been the hegemonic matrix of our W. society since WWII. I have long been searching for a political social movement to create,95 to belong to, to imagine... something. Melucci (1989) describes the essence of what I am looking for in a social movement and transdisciplinary inquiry (outside of the 'Fear' Matrix): The submerged networks of social movements are laboratories of experience. New problems and questions are posed. New answers are invented and tested, and reality is perceived and named in different ways.9 6 20 The Matrix (1999) film is like a performative research experience itself, at least for me. Formally, I feel so improperly educated in the discipline of Education here in this country in these times. We're living in the shadow of the American Empire and there is no escape and Education seems one arm of the reproduction of the reign of terror in the past few centuries. We Canadians generally just collude with it and stay asleep. A piece of writing a few months ago slipped out. I thought of starting this dissertations with these words: We are the 'innocent' shadow surviving. Canada is everything Northern Ireland is not. Canadians conveniently forget the terror of our security. There's a good reason, not all of it clear to me, why I chose to place Part Two of this dissertation in Northern Ireland with characters (young people) from the Irish Republican Army. I feel like I want to move to Sweden or Norway to get some perspective. I feel a lot of rage these days. D: Why not to Northern Ireland? M: Lefebrve, a Marxist philosopher, was one of your professors at Nanterre in the late 1960s. Apparently, sources tell that he thought you were a "brilliant student" with very large vocal chords.97 Is that so? D: That's what they say. I was not their leader; I was a rebel acting spontaneously. The Movement had no organization, no structure, no hierarchy, no hard-and-fast programme. We just felt the impulse of what a lot of young people desired and were fed up not following it. But there was more. We felt the resistance of many groups, political revolutionaries, and workers, the poor and disenfranchised everywhere. M: You were apparently the grease for the slide of the revolution to overtake the enemy. Your "impudent clowning" is famous, for winning political points. Some chroniclers who were there say you were 21 Totally unimpressed by age, rank, or authority— by all the protective cant of the adult world [adultism]— his talent was to keep a mocking finger pointed at the Emperor's testicles. With breathtaking cheekiness he stripped the clothes from the stuffy university authorities, and hard-boiled the police- PR genius.98 You were actually banned from Paris. D: Apparently, so they tell me. M: I am just starting to read the history of Marxism-Leninism and appreciate its conflict theoretical positioning, critical methodology of dialectics,99 and conflict pedagogy for the vanguard of social movements, revolutions, and radical political parties. But anything marxist, small'm', or communist, even small 'c,' is like a spectre of terror for people in this neo-liberal pc climate of the Canadian West where I hang out. We seem, as North Americans and university intellectuals, still traumatized by McCarthyism and I think we avoid thinking about how that 'fear' influences our teaching and research.100 PC "liberal" thinking drives Wilber nuts too. 1 0 1 D: France's campuses were unbelievable in 1968.1 wished you could've been there. I wish all young people today could have been there. I'm not trying to make out like it was all wonderful either. There were horrid battles between who was going to lead what and who was going to be the identified political Party leading it all— we had the various Marxist groups, Trotskyites, the Young Socialist Alliance, Radical Students Alliance, Castrists, Jeunesse Communiste Revolutionnarie, workers unions and Right wing groups— you name it. But we were so united at Nanterre and then we took over the Sorbonne. M: But what about all the violence, and the militants— on both sides? D: Your colors show, man! M: What do you mean? D: Listen to the story, don't listen for violence. 'Violence' is so corrupted of a word 1 0 2 it has become violence itself today, in the context of rampant liberalism and anti-22 terrorist counterinsurgency propaganda. Listen. The Sorbonne. Listen. The Streets. The children and teens. M: I hear ya Daniel. It is powerful to read what has been written about it, from people there at the time: One of the most astonishing sights of the May Revolution was thousands of schoolchildren marching to the slogan: 'Power is in the street, not in Parliament!' This is a phenomenon to make any Western government tremble:.... Radical ideas are sweeping through French lycees at a speed unknown in adult politics, transforming the tone of French school life, the relations between teachers and pupils, even the content of the syllabus... This revolt has attracted less attention than that of the older boys and girls at university, but it is as thoroughgoing and, if anything, more significant for the future. Moreover the schoolchildren are organized for revolution in a way their elder brothers and sisters are not yet: the vehicle is the Comite d'action lyceen ( C A L ) . 1 0 3 When I think of the way most teachers learn about curriculum, educational reform and instructional change, it pales in spirit, fails in politics. D: It fails in citizenry and participative democracy. It fails in its unacknowledgement of adultism, Michael. That failure is going to come back with vengeance on the educators, parents, the society. It is time the youth pass out the judgments... the report cards on the adult's work done in the 20th-21st centuries. It's an ethical nightmare this new kind of post-9-11 "war," that will never end. The curious thing about this war is that it is the old baby boomer males trying to fight-off the younger generation rebels who want a much bigger piece of the action. Looks like the young have come to haunt the adults, not unlike the 'generation gap' in 1968. M: Interesting... your analysis. I haven't heard anyone, at least in the public sources, announce there is a growing Youth Revolution taking place, and it is being mis-read by W. adult authorities (mostly baby boomers) as "terrorism." My own limited travels in the Third World, of what ought to be called "underdeveloped countries," according 23 the critics of First World development policies, 1 0 4 was there are a lot of unemployed youth and basically very angry young men who are sitting in the local cafes watching American television. In Morocco, my wife and I saw a lot of steaming violence toward the First World (America) which was not treating them and their future with much care. They could watch on television what Others (Moderns) have that they should have— advertisers of a consumer mentality are good at making people feel guilty and insecure if they don't have the latest bigger and better 'toys.' Progressive globalization, couched in liberalism, has an underbelly or dark side, and I'd call that terrorism. I prefer to call it fearism,105 actually. Terrorism is merely the late stages of fearism, where fear has accumulated to such an extreme that it shows up in spectacles like the blowing up of America's symbols of power and money, owned and controlled by the wealthy- and there just happen to be a lot of Christian-Zionist believers in New York and Washington, DC. D: Lots of words, Michael. Lots of analysis. Things are so different now. I can't imagine for the life of me that students would revolt and take over a university like we did at Sorbonne.1 0 6 That is what is different today. Thousands of us marched in and took it. We fought in the streets but we took the institution— of power— of where we wanted to make the change. We had meetings. We had extravaganzas. We painted the walls and decorated the place with red and black flags. We put up posters of portraits of Mao, Lenin, Marx, Trotsky, Castro and Guevara. We wanted revolutionary ideas and spirits all around us. We played music, danced, and met and organized some more. The rest is history. It was worth every bit ofthe scars we endured to remember what we were there for. I feel for your concerns, Michael. It is a different world today. But then... in a way, it isn't much different. The 'reformers' and the 'revolutionaries' in the May Revolution couldn't agree and our ranks split, and 24 various political Party groups also came into the movement, and the essential rebel spirit fell. We fragmented... and eventually the establishment took us down. But hey, that's a battle, and it never goes all your way. M : Why were the 'reformers' a problem? D: They were moderates. M : Radical in talk, but walking another path? D: Liberalism was the reformists' friend. And most of French society voted for it in the end. It wiped us out. The reformers were happy to settle and compromise. They thought a few reforms of the unversity system would do it. The revolutionaries wanted to march on, to grow, and swell forth, spilling out over and beyond the university campus and its local concerns. We wanted a universal revolutionary action to challenge President de Gaulle's autocratic regime and the entire society— the entire world. M : There is a lot of talk of educational and social reform these days. I'm sick of it myself. It is so shallow for the most part. Daniel, you were part of a rebel impulse on line with a deeper transformation not a mere translation of change, to use Wilber's terminology. I think the French Revolutions were both significant attempts to transform from one structure or worldview to another, in an evolutionary sense— not just a political move. They were partly successful. Wilber's integral theory is useful to better understand these modernist revolutions, 1798,1968. Let me fly with Wilber for a sec. Modernity itself is an epochal Revolution, some have referred to as the "Age of Reason and Revolution."107 Modernity, and its new cognitive structure of egoic-rational perception and thought, was a terror to the holy traditions of the premodern mythic-membership structures and religions that held them together. From 25 modernity's view, the traditions of premodernity (ancien regime) had caused enough terror and blood-shed. Wilber 1 0 8 noted: The battle cry of the Enlightenment- Voltaire's 'Remember the cruelties!'— was a call to end the brutal oppression often effected by premodern religion in the name of a chosen God or Goddess. The temples of those Deities were built on the broken backs of millions, who left a trail of blood and tears on the highway to heaven. In a W. biased nutshell: Wilber sees the major Revolution of Modernity as a good thing, and evolution was already moving to birth the Age of Reason 1 0 9 (in ancient Greek philosophy)-- but it wasn't until the French Revolution that the full thrust of reason was ready to fully challenge the traditional regimes of power (religious and political) that were most often based on 'fear'-based mythical-membership (preconventional thought and morality), 'fear'-based reason, and a colonizing fearism 1 1 0 to control people— of course, that fearism/terrorism was coded as "security" for the people— what I would call adultism (or paternalism, as feminists might say) at its worst distortive invention. Just like today living under imperialist Americanism! But not all the premodern world was bad. That is not the point of the critique. It is just that premodern thought generally was incapable of liberating human individuals from a collective hegemony that would not allow an individual freedom of choice, dignity and so forth. Premodern mythic-membership consciousness structures characteristically do not allow for putting yourself in another person's shoes when they come from a different worldview. Rather, it encourages the thought that if you are not part of our tribe's or nation's faith/belief system, well, then you must be against it... and we must kill you. To be blunt. 26 The postmodern "paradigm," as Wilber calls it, tends often to have a return eco-ethos to recapture premodern consciousness ("unity")111 because reason (science) has brought us such nightmares as Hiroshima and environmental destruction with technology's advances. Progress, via reason (modernity), has become more and more mistrusted and questioned in what is called late or "reflexive-modernity" (e.g., Beck, 1992). And Wilber agrees, there is a dialectic of progress, and there are new fears and disasters with each evolutionary transformation— until we get to the next level of evolution, and then, some things are solved, and some new fears and disasters, hopes and joys, are uncovered. These are human challenges that have always been there with growth and change. But Wilber is no fan of postmodern attempts to U-turn in the middle of evolutionary development. The perennial philosophy shows there to be many levels of development of consciousness (and societies) beyond modernity— and, so why turn around and 'chick'n out' by rushing back to the tribal 'good ol' days'? It is going to be another disaster if we try it, says Wilber. I have to agree but you can read all the arguments in his writing and decide for yourself. Wilber shows the "integral" (vision-logic) stage as the next along the line of evolution beyond modernity and much of what poses as postmodernity. The French Revolution was an attempt to free the new structure of modernity from premodernity.but it went too far (as modernism), and created its own form of terrorism of the traditionalists in France— called "The Reign of Terror." Modernism, is the ideological, shadow-side, the 'fear'-based side, which feels that it has to destroy the past, instead of integrate it into the new developmental structure. In 1968, things didn't go so far, maybe because modernity was better established and desired than in 1798. But there is always violence. The historical reality is a violent one for humanity, and we fool ourselves if we think there is no desire in the human psyche 27 for violence— if needed to make the changes required. Violence is a form of conflict management, in the pursuit of the behavior of law for right and to show wrong (Black, 1998). The debate as to whether violence has to accompany revolutions or transformations or not— well, that is a question to debate but not here. Reality shows what has happened. I'd like there to be no violence/hurting. I think deep down no one wants it. But what we want, and what we are desperately called to do in some social contexts, are two very different things. It is easy to judge and condemn a "terrorist" (rebel) from the outside— a morally superior, dominant, comfortable position. Speaking on his conflictwork and understanding "terrorists" (of all kinds), Mindell (1995) wrote, People do not become rigid, abusive or fundamentalist out of the clear blue sky. Individuals and groups that behave abusively to one another have often been badly hurt. This is not an excuse, but it establishes the social context.... Since terrorists are not always aware that they are causing pain, accusing them of it won't help. In fact, expecting them to understand others' pain will exacerbate the problem. Such understanding can exist only between groups with equal social power, (p. 101) [He concluded that 'Calling them 'terrorists' is useless.' (p. 100)] Calling the French Revolution "The Reign of Terror" is probably useless, too. Unfortunately, reformers and their liberalism or conservativism are nasty enemies of any "revolution" because they associate it with terrorism). But would they, if they weren't forming their associations based in 'fear'— their own 'fear'— and ignoring what is actually going on beyond their own 'fear'? Could they see beyond their own 'fear' projection for a moment that they might be "terrorists" to those they call "terrorists"? And the battle for who gets to call who "evil" and to eliminate them is underway. By the way, I get most terrified by people who are always "nice" and say they never are violent. Experience with those folks (mostly middle and upper class), has always ended with my deepest devastating wounds. You know, the ones who tell you HEIGHTENED UNEASE Increased fears may mean fewer tall buildings will go up 28 they love you most, say they'll help you and care, and give you the most- hurt you most. I'll stop. I don't want to get all psychological in this political (re-)evolutionary discussion. I can't help my upbringing in North American liberalism. D: You're forgiven. M: So Catholic of you. Can't help your French confessionalism. D: Guess not. I am all for the Age of Reason and Revolution and as Wilber argues, it is an evolutionary process of historical unfolding. I have pretty much left Hegel and Marx behind on big stories. Although, I guess Wilber's history is more one that is transcultural112 and transhistorical. M: He is interested in the history of the Kosmos. D: That's so "big.' I am interested in revolution and what the guy next door needs today and defending his or her right to get it. You, and just about everybody in comfortable industrial nations of the West are so concerned about violence. When I listen to all the Wilber stuff, I turn to my favorite French philosopher, J. P. Sartre, who would caution against the "type and degree of abstraction and reiftcation employed in various theories," especially a Theory of Everything, as Wilber proffers because of "the violence done perceptually and conceptually to the human reality in its concrete fullness."113 I rarely hear anyone concerned about this most subtle and damaging violence of theory. M: Wilber and I would agree. But... to get anything? I think we have to ask ethical questions in revolutions in an Age of Reason. We have to ask reasons for why they want or need something. D: If he doesn't have a job and his kids are hungry. There isn't any reason I need to know about. Do you? they love you most, say they'll help you and care, and give you the most—hurt you most. I'll stop. I don't want to get all psychological in this political (re-)evolutionary discussion. I can't help my upbringing In this culture of fear that relentiessy "Pacing Tsu" "Our favorite fears are usually in the service of our disease pre\ [addictionsi. a life without this It's a tricky disease and It scrambles to keep its claws in us. The more frightened we are of living, of growing, and of being ourselves, the more tempting it ls to use an addiction... as a security blanket" -July 2 meditation- Sohaef( 1990) . add, l-o return to Wilber Psych.Fear.Discourse.File No. 00001FACF1990AMERADDIC argues, is an evolutionary process of historical unfolding. I have pretty much left Hegel and Marx behind to the degree that I have satisfied my comrades of the left of the left of the left of the left, to the left interested in revolution and what the guy next door needs today and defending his or her right to get it. You. and just about everybody in you can't just talk "Governments have takes steps to ensure they work together towards ending the about everybody, yOU haV °y c l e o f violence against women, [p. 2).... Living without fur through prevention and education" (p. 5) - Canadian Advisory Council on the Status of Women (1991) tO talk abOUt Women beca. Fem.Fear.Discourse.File No. 00001WOF1991CANEDUGVIOL there is no Theory of Women' and 'Fear' there is nothing of the sort in the annals of the digests and viscerals Of human knowledge anywhere inserting dialogue fearlessness in boxes, and inserting the 'Fear' Matrix counter programming... insert disk now... do not wait... for instructions for it may be too late. Because of "the violence done perceptually and conceptually to the human reality in its concrete fullness." I rarely hear anyone concerned about this most subtle and damaging violence of theory. M: Wilber and I would agree. But... to get anything? I think we have to ask ethical questions in revolutions in an Age of Reason. We have to ask reasons for why they want or need something. D: If he doesn't have a job and his kids are hungry. There isn't any reason I need to know about. Do you? 29 M : Daniel, you led a major modern Revolution, albeit short. Excuse my presumptuousness as I make a few hypotheses to challenge you. You were students who were all fairly well off, in terms of basic needs. It was a revolution ofthe educated, not the poor and workers, at least not at first. You wanted things for sure. You wanted co-ed accommodations, more sexual freedoms; you wanted more choice of curriculum and a say in policy and regulations at the universities. But what drove you was ideas! You had a consciousness of liberation, and it extended to all. But you had to have a kind of broad idea, a broad reason— and it wasn't just about basic needs. The French 'spirit'... you... you... you wanted to overthrow the entire ancien regime for one more time, one hundred and seventy years later... the impulse was there... fighting for what Wilber would call a new "space of possibilities"114 and it involved imagining what could be in this world— a "World Culture" a "Global Culture," as Frobenius wrote of in 1929. 1 1 5 It was in the French unconscious, and far beyond that. The revolution was a battle for worldviews, beyond ethnocentric desires and more colonialism. The French youth had had enough of that horror and the guilt of what France had done to Algeria. It was revolution from an ethnocentric to a worldcentric consciousness structure,116 and the beginning of what Wilber would call "integral." It was fully a rational-egoic development beyond the mythic, tribal, membership communal structures of old, of blood lines, of religions, and patriarchal State arrogance and power and 'fear'-mongering. You were fighting for control, or at least more control, of the worldview that France represented at the time. You were battling your hearts out for determining a transformation of what Wilber would call the "organizing regime of the society"^1 of the W. world. From the Age of Revolution (Modernity, Reason), your own Rousseau's idea of volunte generate was a"... direct precursor to the American and French revolutions," according to Wilber. 1 1 8 30 D: O.K. O.K. I've been Wilberized! Viva la Francois, Viva la Wilber et integrate]119 M: Doesn't it make a difference to the meaning of a revolution— your revolution— when you can put it in a Kosmic evolutionary perspective? It does to me. I make different kinds of judgments about the surfaces of what is going on (including violence) in protests, in rebellions and revolutions, and I look for the evidence of deeper structures that want to change. I see individuals and organizations in these battles as actors of a much "bigger' picture. It gives some appropriate distance for more objectivity and reflection. As a 'warrior pedagogue' I assist the deeper changes, without getting lost in the surface changes and all the, often scary, chaos. Transformation, for Wilber (and I), is a deep change, not a common one, but a most important one— often the hardest because it terrifies people so much. I want to develop my work on fearlessness in a Wilberian spiral dynamic context because I think we can assist people to not succumb pathologically to terror (fearism) in these changes, no matter how extreme. Of course we will feel feelings of being afraid, but I think the context gives meaning to feelings— the cognitive structure shifts meanings and we can stand back from the feelings (disidentify from them somewhat) and see the 'fear' patterns and pathological side of value memes that keep us all suffering.120 I'm so disgusted how educational systems, especially at the university level today, seem so inept to assist this integral transformation. Sorry to sum up so quickly, but I'm running out of time and space here in this dissertation, as Part Two is calling to unfold. Can I change course for a minute in our dialogue? D: Sure. But hey, are you one of the Integral Movement's intelligentsia?121 Really, just kidding. You have a worthy topic there. Keep at it. If they don't kick you out of university first. You know what they say.... 31 M : Don't bite the hand that feeds you.' God, if I had a penny for everytime I've heard that one thrown my way... D: You'd be healthy, wealthy and wise and... M : I'd be preaching liberalism. D: I somehow doubt that. It looks like we can disagree on some things,but it is good to hear you are taking the French and our history seriously in your 'conflict' pedagogy. The best of liberalism "was born of the recognition of conflict" and an "essentially modern, tragic situation," according to Susan Mendus. 1 2 2 It appears we agree liberalism, with a toxic pluralism that denies conflict and terror of the 'commons' as an ideology, has to be fought and that it constitutes the worst side of the Modern State. Would you agree? M : Ya. And let's remember that Modern State and Education go together. Politics and psychology go together. You like Sartre; I like Camus. And if that doesn't make sense to you or our listeners, how about the sense of the latest attack of American-British coalition war planes bombing in Iraq this morning. The latest news (September 26, 2002). The latest advance of anti-terrorism. I'm getting so pissed off... it's mostly despair at world politics and global insanity. D: Look. We both want an emancipatory philosophy of politics that ethically guides learning and the teaching of youth in our world-- in a world fraught with wars and terrorism. Sometimes talking and writing about war seems so unreal, doesn't it? M : Yeah. You know, Daniel, after reading Herbert Read's introduction in Camus's (1956) The Rebel, it struck me why I find the French activist-intellect, generally, stimulating and valuable. Read wrote, "It is a kind of book that appears only in France, devoted, in a passionate intellectual sense, to the examination of such concepts as liberty and terror" (p. i). That's it! The French historical landscape has 32 been pivotal in the playing out of the terrorist regimes, both the premodern and modern. Your philosopher-writers don't back away from talking about liberty and terror in the same breath, and they are talking about their own nation's development. Listen to Camus (1956): The strange and terrifying growth of the Modern State can be considered as the logical conclusion of inordinate technical and philosophical ambitions, foreign to the spirit of rebellion, but which nevertheless gave birth to the revolutionary spirit of our time. The prophetic dream of Marx and the over-inspired predictions of Hegel or of Nietzsche ended by conjuring up, after the city of God had been razed to the ground, a rational or irrational State, which in both cases, however, was founded on terror, (pp. ii-iii) D: What we hear from liberal democratic (and conservative) leaders in America today, is a constant rhetoric that terror and freedom (liberty) are incompatible and terrorists are always labeled the enemy of freedom. These so-called terrorists are known as "freedom fighters" to their own groups and supporters. M : Dominant rhetoric of elites gets so twisted and their control of media creates such false realities at times. Back to Read's comment on Camus. Anglo-Americans, generally, would not be so courageous. Canadians are silent. The State... especially the United States, tries to keep its liberty clean. It cannot admit that terror has run most of the formation of both a "rational" and "irrational" State during Modernity, in the Age of Reason. The very conception of Modernity, traditionally, is a Rational State free from fear, isn't it? That would be a long analysis, and I won't go there. The French have lots to teach the modern W. about internal terrorism), fear(ism) and politics. That is the root of my attraction to your culture and history at this time, but I am not holding out for clean answers either. D: Even though Sartre and Camus split as allies and friends,1 2 3 they knew the trenches of Resistance during WWII and Nazi occupation. They were no typical 33 political philosophers. Their work was more literary, arts-based, expression and critique. You're an artist... M: Yes. I am particularly attracted to that literary unveiling of historical consciousness, and utilizing the arts as a way to heal and transform history— Wilber's therapia notion. With Camus publishing just after the Holocaust— an experience Americans, generally, were distant to— The Plague (1947) "... inaugurates the Age of Testimony as the age of the imperative of bearing witness to the [mass] trauma and the implications of survival...".124 The French know fearism and its marriage with "rational" Nazism and the culmination of Modernity's great nightmare. Europe 1 2 5 has generally always been more "tuned-in" to the underbelly of the Enlightenment than have the new colonies in America. As for the Brits— a puzzlement— masters of denial, I'd say... I'll get to that more in Part Two of this dissertation as I explore the Irish vs. British nightmare of W. history. D: I suspect American culture, as a whole, will some 60 years later or so, begin their full grieving and recovery of the trauma of September 11th, 2001. It takes time to be vulnerable to what has happened and to admit the gross indecency and inhumanity that the Age of Reason and technology brought to a people. I think Camus has the words for what I see as the American collective problematic, post-September 11th: The years we have gone through have killed something in us. And that something is simply the old confidence man[sic] had in himself, which led him to believe that he could always elicit human reactions from another man if he spoke to him in the language of a common humanity.... Mankind's long dialogue has just come to an end.... The result is that... a vast conspiracy of silence has spread all about us, a conspiracy accepted by those who are frightened and who rationalize their fears in order to hide them from themselves.126 M: America's post-September 11th conspiracy is not so silent but a boisterous cheerleading renewed nationalism that sees the "enemy" and "evil" over there— at 34 least for the majority of Americans, and certainly the military leaders in power. Its own brand of fearism and terrorism). The world is going into a very dangerous war-American leaders can't decide whether the "party of fear" (Bush) or "party of good will" (Gore) politics 1 2 7 is the best way to deal with 'enemies.' I'll let Nostradamus do the predicting. Are we even making any sense, Daniel? D: I wonder if Wilber writes about the Age of Testimony as the next stage after the Age of Reason, and its collapsing patriarchal towers of glory, liberty, and security built on the backs of millions. M: No. He missed that, because Americans have to always stay optimistic, "happy positivists"-- even Wilber has criticized this but I think he falls into it too a bit. There is "hope" in the American psyche that is anathema to looking at its own obsession with "hope." I'm generalizing about the American middle and upper classes, of course. They are the great ones leading the world, they have to stay 'up' 'up' 'up'... it's all part of the mega-capitalist endlessly progressing way. D: But such a view comes crashing 'down' 'down' down'... and flesh returns to dust. M: That is transformation, in what Felman (1992) calls "a post-traumatic century." She wrote: Is there a relationship between crisis and the very enterprise of education?.... Is there a relation between trauma and pedagogy? In a post-traumatic century, a century that has survived unthinkable historical catastrophes, is there anything that we have learned or that we should learn about education, that we did not know before? Can trauma instruct pedagogy, and can pedagogy shed light on the mystery of trauma? Can the task of teaching be instructed by the clinical experience, and can the clinical experience be instructed, on the other hand, by the task of teaching? (p. 1) Camus exemplifies the literary witness to the Holocaust. And i am greatly moved by that fearlessness and integrity.128 Felman, speaking from a psychoanalytic reading of history via literature, argues that the modernist "poetic revolution" began in "the 35 ground-shaking processes unleashed by the French Revo lu t ion" 1 2 9 and any pedagogy worthy of integrity for our times is a "teaching" that "takes place only through a crisis." This teaching, like psychoanalysis, she argues is "performative, and not just cognitive" and it engages the terror ('fear') of any c r i s i s . 1 3 0 Sounds gloomy, but that is very much my own view as well . D: From a French perspective, it sounds exciting, Michael. I agree with you, for we have a very different relationships to terror in Europe generally, than North Americans. M: That brings me to the last turn o f our dialogue, Daniel. I want to talk about Wilber's take on the future and the terror(ism) of technology. D: Before you do that. I gotta pee... [five minutes later] I was thinking that I don't want to hear more Wilber, but more you. Can you tell me more what it is that turns you on with Wilber's work? H o w you and Wilber locate politically? I find his work so psychological, spiritual, and not much use for... M: Politics? Revolutions? What i f I was to suggest he is a major leader-philosopher today of something like what Englehardt (1978) called The Silent Revolution^1 in the W. industrial societies? D: Not my style. M: O K . But you can't write off revolutions so easily, just because they are not your style and leaders are not like you and it isn't 1968. There wi l l be time to shout, perhaps, in the revolution of what Englehardt saw as many new social movements coming together to pursue a philosophy and politics of "postmaterial values"... D: For a postmodern world? M: Sure. 36 D: But religion and politics are a bad mix. Look at the American-Afghanistan situation, the Middle-East... M : I know it is an acidic mixture, but one we can't ignore. Wilber is offering some alternatives to the way conflict, battles, and wars are being fought. He is not preaching "love n' light" and "let's all live in peace and harmony." I like his work for being foundationally a conflict theory and model of practice, I would call conflictwork. Of course, his language is often Buddhist, transpersonal and spiritual— although, less and less so, as he is pragmatically framing his overall project within the integral (vision-logic) level of consciousness— the next step in evolution beyond egoic-rational. If we don't blow ourselves up first, this will be a major accomplishment, Wilber believes.132 There is no Pollyannish hopeism in his work. I think it is very realistic and practical- often terrifyingly too realistic for many. 1 3 3 My interpretation, once you get beyond the surface appearances of his writing, is that he offers the world a new (and ancient) conflict model. He says, start with yourself. Learn how to discover the sources of conflict within you that cause suffering. If you don't, you'll spread that to others and breed more conflict in the world of relationships— suffering will be increased via violence of some form. And his theory of violence begins in the epistemological and ontological domain of how worldviews are constructed by dualisms- thought, and perception of divisions that cause "alienation from ourselves, from others, and from the world" — creating boundaries where they don't exist; we create a Hell on Heaven (Earth). 1 3 4 I'm simplifying horribly for brevity's sake. Most people would not see Wilber as a conflict theorist or revolutionary leader— I assure you, even a lot of the people who admire and follow his work closely. Anyway, he and I see eye-to-eye on a lot about the world, and we have a similar pedagogical project. I've recently written a major 37 critical review of other educators using Wilber's theories, but I found there is little serious application in professional educational literature at this time. 1 3 5 We both want to design a 'conflict' pedagogy (my words)-- which the Buddha spoke out long ago in his own words: To understand everything about suffering and to end that suffering through understanding and compassion. This is the stuff of good education and great teachers, in my view, and we are all of "beginner minds" on this path of liberation. It's easy for cynicism to slice at Wilber's opening ideas and the perennial philosophy in context of an overall secular political climate. Liberalism cuts it all to pieces and so does conservativism, the latter, as it brandishes various "correct" religious beliefs. He cites a lot of mystic-sages from around the world to make his point that there is a "unity consciousness" beyond language, beyond normal consciousness, beyond any one religion, philosophy, or system of thought— and it is available to all. This unity consciousness is based on what R. M. Bucke called "the foundation principle of the world, of all the worlds,... what we call love...".136 But Daniel, Wilber and I also disagree on lots. Although I buy the notion that love is the foundational principle of the world, 'fear' is our daily bread— and fearlessness is our damned hard work. As for Wilber's or my politics, well, that is ever evolving for me and I think our conversation has brought out lots. Wilber's politics is slippery and I am currently doing a major study of his writing in order to analyze his political philosophy and its evolution in the past thirty years. One tid-bit from his 1981 book, Up From Eden, is interesting though. He wrote of the future possibilities: ... politicians, if they are to govern all aspects of life, will have to demonstrate an understanding and mastery of all aspects of life— body to mind to soul to spirit (if that proves impossible, the role of politics will be severely limited to the management of lower-level exchanges, and a new type of [rebel] 'parapolitics,' as in 'paramedics,' will evolve), (p. 326) 38 I always wanted to be a parapolitical guerrilla pedagogue! Wheeeeee ! There are some real problems with his implicit politics in the marriage of science and religion, and his perennial philosophy American style. As you may know, that combination is not far from Freemasonry type of goals— to bring a transcendent hierarchical and evolutionary dimension into the political sphere of American politics. 1 3 7 Admirable, but dangerous in today's climate of fear. He is a non-dual thinker 1 3 8 for the most part, and so he is not in the camp of conservatives or liberals per se— his revolution is moving more silently underneath but it will likely become more up-front and politically contentious soon— and it already has to some degree. It's a small whimper yet, Daniel. I know you have to go soon, and I want to get to our technology discussion before we run out of time. I also want to say that Wilber's work has greatly influenced my own thought and writing about a conceptualization I refer to as The 'Fear' Project— which in its latest extension forms my notion of the 'Fear' Matrix, which this dissertation is all about. D: What is The 'Fear' Project? M: Most people never ask. Thanks. It would take a book to cover the topic and its evolution in my own thought for the past 20 years. What I want to acknowledge is that Wilber's work, in various conceptualizations throughout his career as a writer, has been invaluable, for example his ideas of "Dualism-Repression-Projection," "immortality project," "Atman project" and "Phobos-Thanatos." All of these can be found in his writing up to and including 1995-96. After that he drops this discussion and these terms, and favors "Flatland." In Fisher (1997) I argued that all of Wilber's critics have missed the most important part of Wilber's writing. I'm biased. But I actually think they have, and I think they have because they were too afraid to face what Wilber had synthesized about the human experience— and the 'Fear' Project 1 3 9 39 that we are producing and consuming— the project that madly drives W. culture140 and you name it... our obsession or addiction in a 'fear'-based worldview, and style of violent living that unfolds continually from it— from a terrified 'self structure/identity. Fearism, is another expression of The 'Fear' Project— the Forget Project— the Denial Project— the continual hiding (via dissociation) from 'fear' and its devastating formations on this planet. It will kill us, if nothing else does first. This has to be said because the evidence is, virtually no one is saying it— not Wilberites, not his critics, virtually nobody141— although, there are some very interesting websites appearing in the last year or so that are naming the Tear' Matrix,1 4 2 independently as a term and construct, from my own labeling of that term and construct two years ago, after seeing the film The Matrix. See the front cover of this dissertation as an artistic expression of my own attempt to make sense of a lot of the information in the popular media re: a 'Fear' Matrix. The other major contribution Wilber has made to my own work has been his quest for a critical integral theory of knowledge (epistemology). I may talk about that more in Part Three: Methodology, of this dissertation. But suffice it to say, Wilber has searched for a non-violent knowledge/methodology of knowing, and one that, in my words, is not based on 'fear.' He has layed out a 'map' and methodological approach to a "spectrum" of knowing in which all knowledges about any topic can be integrated into a whole picture. But his picture is not a relativistic "Flatland" model of knowing— not a cataloguing of eclectic bits trying to make a whole— as you can see if you look at the web site Humanity Quest and its attempt to compile vastly different kinds of information on fear (and 499 other values) in the human domain.143 Lots of surfaces but no depth, and no critique. Wilber's theory guided me, many years ago, to ask serious questions (not unlike Foucault) about the sociological and political biases behind the way we construct knowledges about 'fear' 40 and prescribe ways to best handle it. This is analogous to his early concern about the various kinds of knowledges about conflict and psychologies, with their often contradicting diagnoses and prescriptions ofthe problems of people and humankind as a whole. 1 4 4 All knowledge about fear ('fear') is a form of 'fear' education, in my view. I want that seriously questioned, from day one. Fearuality, like sexuality, is too important to be left to chance, or to biased positions of knowledge and prescriptions that do not invite nor enter into critical dialogue and doubt about their own propositions and assumptions. I guess I rely on Wilber's philosophical positioning to develop my own philosophy of'fear' (or insecurity). Such a philosophy would eventually guide a fearless pedagogy and critical 'conflict' pedagogy. There is virtually no systematic research or general inquiry on the problematics regarding knowledges about 'fear' (or fearlessness). That is where I am heading in the long run. D: Cool art work, man. Thanks. I need to study all this stuff later; it's a bit overwhelming. Very interesting, though. I think knowledge is important but it is more of the same illness of all revolutionary movements if it stops with the elite— you Wilberians, or academics,... Illich put it nicely in reference to revolutionary leaders: The policy goals of most revolutionary movements and governments I know.... make futile promises that— once in power for a sufficient length of time— more of everything which the masses have learned to know and to envy as privileges of the rich will be produced and distributed. Both the purveyors of development and the preachers of revolution advocated more of the same. They define more education as more schooling, better health as more doctors, higher mobility as more high-speed vehicles. The salesman for United States industry, the experts for the World Bank, and ideologues of power for the poor seem to forget that heart surgery and college degrees remain beyond the reach of the majority for generations. The goals of development are always and everywhere stated in terms of consumer value packages standardized around the North Atlantic-and therefore always and everywhere imply more privileges for a few. Political reorganization cannot change this fact; it can only rationalize i t . 1 4 5 41 Spiritual development of consciousness, or integral consciousness, is a dangerous American export, susceptible to the same misuses of development policies and programs in First World countries, relative to underdevelopment in Third World countries— because of the way the structures of power are historically arranged in this world of the colonizers and the "wretched" colonized. You nor Wilber can do anything to those structures unless you burn them down; and you better be prepared to die, if you do. Look, I better close off here. I read what you gave me earlier on Wilber's take on "The Terror of Tomorrow," written in 2000. 1 4 6 I'd have to say it is stunning regarding insights into technology and our terrifying future. There is little doubt in my mind that revolutions and revolutionaries, generally, have not taken fully into account the evolution of the machine-human interface and the production of "technoculture"147... M: Right on... and the "technologizing of the self' 1 4 8 and cyborgization149.... D: It's all a bit out of my league, I must admit not owning a computer myself— but one doesn't have to believe in Luddism, 1 5 0 to want to fight back at what is happening in the Real vs. Virtual war that is going on. Isn't that what The Matrix is all about? M: For sure. Sci-fi in novels, T V and film have a way of showing us our worst nightmares.151 This genre of narrative gives us a standpoint of critique. Epistemologically speaking, they are likely a great source of wisdom, if we can tap it. I think to do that, we have to accept and then reject technology. I know that sounds paradoxical. It's like you have to accept you have a body-extension, or a cancer, or a disease, or an addiction, before you can reject it in a way that is compassionate and undistressed, without fear. I mean a healthy sacred warrior accepts the enemy and honors their existence and difference, before going to battle.1 5 2 There is no need to destroy the enemy. That's how I read the texts and practices of the warrior pedagogue 42 and that is what I attempt to live in my own life. D: Good luck. I know Jesus, Mahatma Gandhi, Martin Luther King believed you gotta love your enemy to defeat them. But Malcom X had a different way... M: I don't think there are any formulas for the right way in all situations, but I have learned that ethical choices have to be based on acceptance first and then saying "No!" to that which is hurtful, toxic and adds to 'fear' and the suffering of all beings. I have read many important critiques of our abuses of "technique" within the dominating ideology of a "technological society" (e.g., Barrett, 1979; Ellul, 1965; Grant, 1969; Mumford, 1963). I highly support the critiques of "technopoly" (Postman, 1986,1983) and I am a fan of writers that point to the loss of quality and soul that so often accompany technology and its uses in education (e.g., Bowers, 1993, 1995; Fisher, 1986; Sardello, 1984; Walker, 1985). D: I don't blame technology. I blame the idiots who don't use it ethically. M: A common argument from technocrats, not that I think that is what you are. Mander (1991), an interesting cultural critic who first dared challenge T V back in the late seventies (Mander, 1977), has argued that "Machines don't cause problems, people do'— is highly overrated for its worth. The nice clean-cut boundary, that humanists seem to love, is that, between human (subject) and machine (object). D: That nasty alienating dualism arises again, as Wilber would call it-1 suppose there is no boundary. Gosh, sounds like I'm being infected by the Wilberian virus. M: You're learning how to apply non-dual thinking. Haraway (1985, 1991, 1998) has been an important source of writing on cyborgs. She is not an anti-cyborg or anti-technology critic. She does blur the boundaries of the dualism of human and machine, and pushes our thinking to a whole different level of discussion. She looks forward, with cautions, to the new possibilities of identities and locations for 43 intelligences and 'humans' to operate within. She opens the way for new solutions to the old human vs. machine dualism, and its rather pale old arguments, which don't stand up, generally, to the blurring of boundaries and a postmodern critique. Wilber hasn't engaged her work or others in this genre of cyborgs— at least, I haven't seen it published, if he has. He ought to, for without it, I find his entire thinking still locked within the framework of a humanist-modernist discourse. Not that such a discourse is bad in itself, but it is very limited in its imaginary for the future. The Matrix film and my screen play in Part Two are all about the future and cyborgs— and their problematics in a world between authentic "humans" so-called, and "artifical" intelligent machines. There is an old battle underlying this, don't you think? Nature vs. Culture. Anyway, it is complicated by introducing the "cyborg" (i.e., human-machine; nature-culture). In The Matrix it is an interesting triangulation of relationships (human-cyborg-machine), and I want to explore it in my own research, especially in regard to the nature and dynamics of'fear.' I guess, this intrigues me as someone who has done systemic family therapy for years with many families and their interlocking triangulations. It's a puzzle, that is fun trying to solve, if I look at it as 'patterns that connect' (a la Gregory Bateson)— and that is the learning I am most interested in for myself and when I teach— learn with- others. D: I can't wait to read your screen play. I suppose you are one of those types that blurs the boundary between teaching and therapy, too? M: Yes, if anything is clear in my philosophy of education, that is- learning and the therapeutic have always been a blurry boundary- a no boundary relationship for me. But I am fortunate to have had training in both areas, and I see that there is no big difference between quality education and quality therapy— they are both always heading for the truth— and that is often painful for the learners/clients involved. 44 D: Transformation, freedom... can be a terrifying thing, as Wilber would say. M : Or Sartre. He said, "Freedom is terror," didn't he? See... now, I'm becoming a Sartrean. Anyway, Wilber is not against technology or cyberspace, or the virtual, as long as they are seen as 'maps' to the Real, and not mistaken or misappropriated for the Real. As much as I like this Korzybskian distinction, I believe it has flaws when we look at what Mander is arguing. David Smith, a critical educator, wrote, Cultural interpreter, J. Mander has suggested that American society is 'the first in history of which it can be said that life has moved inside media,' by which is meant that increasingly people are living not from within the matrix of their own thought and action but vicariously, living through representations of life constructed by others.153 Machines and technology, for Mander, are the medium of human existence a la Marshall McLuhan's idea ofthe medium is the message"-- is the identity. If you think in terms of identity for 'humans' as a Matrix-identity— a cyborg— and so on. I suggest you the watch film to get this more deeply than I can describe it. Mander 1 5 4 is onto the critique of technology, in a Foucauldian fashion, where the technologies and machines are not merely 'hard' objects 'out there' separate from 'soft' subjects (humans using them). The entire relationship, rather, is nondual, blurred by "mutating boundaries"155 or no boundaries, and a discourse of power/knowledge networks that flow in and out of apparent 'humans' and 'machines' ('technologies'). The technological discourse has a life of its own, and constructs the human-machine/ technology relationship as much as the discourse is shaped by the agents of the discourse. It sounds all very complex I know. But that is life in a technimatrix. The impacts of this discourse, or relationship, are still unfolding, but Wilber and I, Mander, Haraway, and others, would not suggest it is all bad. No relationship is 100% bad. It is part of the Kosmos, as Wilber would say, and there is spirit in everything that is the Kosmos. 45 D: So technology turns out to be a discourse in this new cultural analysis? M : Sure. Technology is a discourse and a teaching, and a pedagogy, if you think about Foucault's more subtle translations of "technologies of power" and "technologies of the self'156— everything becomes more complex, subtle, layered, if not subliminal, when we speak about technology within a cultural-linguistic postmodern sensibility. I'm barely beginning to 'get it' myself. And the 'it' becomes less and less something to 'get.' But I am quite certain that Poulantz's conception and Foucault's regarding "technologies of regulation, propaganda and discipline,"157 are central to any contemporary critique of W. society. Basically, that means, punishment (and its technologies) from authorities, has moved 'inside' more and more effectively to control us- to control rebellion— to manage conflict— to manage 'fear'-- to control social order. Terror ('fear') is the technology of punishment. Nothing new. But more sublime in a cultural-mediated W. world and I suspect every part of humanity is quickly being brought into this mediated punishment regime with globalization. Not only is the State terrorizing itself to prove it is courageous (as Marx said)— the people in the State— are in that state of terrorism) and reproducing it to terrorize themselves to prove they are courageous. Lefebvre, would say we do that in everyday micropractices and the State's everyday macropractices of late capitalism. We end up, following along this line of thinking, to an inevitable critical examination of what Massumi (1993) called "technologies of fear."158 Enough. Wilber's bigger concern is the one-sided Flatland ontology and epistemology of the W. scientific-technological world. We have overdeveloped the empirical scientific side of knowing and not kept up with developing the inner intuitive value/ethical side of knowing. The exterior overdevelopment has led to technological growth and the "technological imperative" that has lost "wisdom, care and 46 compassionate use of that technology," Wilber 1 5 9 says. The technology problem, as Wilber puts it, is that people at a high level of consciousness can invent technology and have good intentions, but most of the people who use it are at one or more levels below the consciousness that produced it. They tend to use it in ways it was not intended, or without wisdom and understanding that goes with the creation of such a new technology. Thus, he suggests an integral approach to inventions in technology must be accompanied by a whole educational process, where these technologies invented are brought to learners who are encouraged and supported to develop a similar level of conscious understanding as the inventor of that technology, even if it is not a stable consciousness, it at least is temporarily able to understand the technology by design and not merely what selfish use the technology can be put to. Moral consciousness, in other words, has to be developed by all inventors and users of technology. Wilber summarizes his view of the modernist dilemma: From atomic holocaust to ecological suicide, humanity began facing on a massive scale its single most fundamental problem: lack of integral development. Today, with the rise of powerful second-tier technologies— from quantum-level energy production to artificial intelligence (robotics) to systematic genetic engin-eering to nanotechnology unleashed on a global scale— humanity is once again faced with its most primordial nightmare: an explosive growth in... technologies has not been met with an equivalent growth in interior consciousness and wisdom. But this time, the lack of integral growth might signal the end of humanity itself. Bill Joy, cofounder of Sun Microsystems, writing in Wired magazine ('Why the Future Doesn't Need Us,' April 2000), caused a sensation with his estimate that within fifty years, 1 6 0 technological advances in genetics, robotics, and nanotechnology might mean the end of the human species: genetics, in that we might intentionally or accidentally create a White Plague; robotics, in that we will be able to download human consciousness into machines, thus ending humanity as we know it; nanotechnology, in that a 'gray goo' (a nanomachine equivalent of the White Plague) could turn the biosphere into dust in a matter of days. Scientists he quoted put the odds at 30-50% that humanity will not survive the century.... [Wilber's retort:] We will devise integral solutions to these global nightmares or we will very likely perish. 1 6 1 47 D: Tell that to a young person with a straight face. M: And an open heart of compassion. D: Or, guilt? If adultism exists, it is surely in denial of its treatment of the future of our childrens1 legacy— this planet earth. Come on, we cannot go back to 'love is the answer,' for fuck sake. M: Wilber would agree, as he embraces the Dalai Lama's Ethics for the New Millenium, but responds with a developmentally-sensitive critique: ... we cannot simply recommend love and compassion per se, for those unfold from egocentric to ethnocentric to worldcentric, and do we really want an increase in ethnocentric love? Isn't that exactly the cause of much of these problems? The Nazis loved their families, their race, their extended tribe.... Not only have religions caused more wars than any other force in history, they did so in the name of an intense love of God and country.... Surely, by 'love and compassion,' the Dalai Lama and other leaders are actually calling for postcon-ventional, worldcentric, universal love and compassion. But that is a stage of development reached by less than 30 percent of the world's population, whereas virtually 100 percent of the world's population might soon have access to globally destructive technologies....162 D: OK. Finally, Michael, what does Wilber offer in terms of education for the future? M: Integral education. He argues for an integral form of the "holistic" education of the past 30 years or so. He is also critical of "holistic" approaches that are subtle reductionist accounts of the world, reality and Kosmos. 1 6 3 He sees flatland dominating so much of our current education. He calls for an integral core curriculum. But he doesn't have much more to say. But he guides the reader to the Institute of Integral Education forming. I have more research to do on that to see what is happening. D: I have to go now. It has been a good experience traveling with you. M: Before you go, and I know we may not see each other again, in our different worlds-1 wanted to tell you that our dialogue has been truly transformative. I have 48 come to realize that I desire to nurture the origin and development of the youth wing of the Integral Movement, and likewise a feminist wing. A joy has entered my life again knowing where I belong. I owe this emergent discovery to our dialogue. The End END NOTES 1 End Notes- what does that mean? The 'voices' weave overlapping, repeating, inserting. I wish sometimes I could just write for the reader's comfort. But I refuse! The End Notes give me freedom to speak in a more "natural" cultural tone and style that goes with my background. You'll see what I mean, if you are interested to read on. Through these End Notes you will see fairly quickly that I am beginning a wholesale personal separation (divorce? perhaps) from anything called Education. Now, I must do the same with Philosophy (capital 'P'). I have been "trained" in Education, and I feel it is time at 51 years of age to dispense with it. "In the words ofthe great Eastern sage, Ramana Marshi, 'Illiteracy is ignorance and education is learned ignorance. Both are ignorant of the true Aim'" (cited in Wilber, 1982, p. 110). Boldly, that "true Aim" and my own aim here are part of a fearless project. The "aim of education," as so many philosophers have espoused throughout history, continually falls short of a Wilberian chal lenge- a fearless challenge to no longer accept "learned ignorance" as "education." What does the aim of education look like outside of the 'Fear" Matrix? This entire dissertation is all about that question, albeit, I have constructed a rather labyrinthinal way of explicating this fearless aim of education in the 21st century via the guidance of something I call "fearless leadership." It is not a linear unpacking that suits this mission, and thus, the dissertation style utilizes lots of purposeful rambling— for initiates. These End Notes (my artist's desire) provide a space to sculpt further what emerges in the main text. The problems of leaving big 'E' Education are ultimately linked to Education's virtually impossible capacity to declare its own adultism— but let this story unfold further before confronting adultism and feminism (head-on) and before unveiling (or avoiding) their dangerous relationship. I also want to declare that my future interest in Education or Philosophy is. going to be a 'feminist' one. Part Three of this dissertation explores this orientation and rationale. Back to the point (if there is one): I have not been "trained" in Philosophy, and thus, I feel more embarrassed to begin to dispense with it because I have no standing or cultural capital to even think I could divorce myself from some 'body of knowledge' that doesn't give a hoot's ass whether I, or my ideas, exist or not. My distance from Philosophy, as a discipline, 49 has a lot to do with classism. Education, as a discipline, seems more working class to me~ unions, and ordinary people. That's me. Stereotypes of "educators" are not usually positive amongst the populus and other academic departments. Educators are people who can't make it in other more demanding intellectual disciplines- so they go into Education. Stereotypes of "teachers" also are hardly inspiring overall, at least in W. popular TV/film culture of late modernity. That's the discourse one hears in the society. That's what I grew up on. I feel some shame that I have long felt comfortable in Education. Philosophy sounds more upper class, for only the brilliant minds of our world- although, I often think Cherfas (1979) had a good point that "Philosophers... [merely] have more time to worry about such things..." (p. 383), as most of us don't have the luxury for, as we have to 'work' for a living. That's a slippage of my heritage! I imagine philosophers, albeit, not a single type, are generally more brilliant thinkers than I. They come from academic upper class backgrounds often. With better diets and 'safer' homes, their brains grow bigger and more complex structures during child development. They read, I'm told, the great philosophers, out of curiousity, by age 12. I don't come from such elite stock. My familial ancestors, with barely eight years of schooling, ended up in WWII as young teens to young adults, while following an alcoholism that was unbeatable and mental health problems that were inescapable; all factors that were part of ending their full development as critical thinkers. Therapeutically, I was "emotionally abandoned" and born with "fetal alcohol syndrome." I'm not sure that is true, but it feels true, especially when I get into being "victim." My I.Q. in highschool was measured once and it came out at 105 (Stanford Binet). That's marginally average. My grade 10 (non-university track) home room was labeled by the school as 10-L. Everyone in the school knew exactly how far that was away from the students in 10-A. Nobody talked about "streaming" in my home room. I've met really big I.Q. people who are in Philosophy departments or specializing in philosophy of education but I've never got along with them. They were probably in 10-A. I've tried, and probably over-tried. I have imagined they immediately pick up on my working class (10-L) clumsiness in language and thinking and get irritated by my untrained philosophical manners. They are quickly impatient with me, I guess, because I spout off idiosyncratic ideas too often, without having first taken formal philosophy courses- especially from them. I can't quote Aristotle. I dropped Philosophy 201 (Logic) after one month in 1978- upon reflection, it was probably because I was not cognitively capable of thinking in formal operations. That darn developmental delay (dysplasia)- because of being raised in an alcoholic lower-working class family of peasants! These philosophers I met characteristically seemed so arrogant and snobby (my own shadow projection?). We always were in a battle— for truth?- for honesty— for who's persona (ego) was a "lie"? Who was coming from the most 'fear1? Something, ineffable, bugged me about their mannerisms and pomposity- and the fact that they never seemed to be able to look me in the eye, and/or admit they had an emotion or feeling when they were with me. "As Philosophia said to Boethius in his distress [imprisonment], "You have forgotten who you are'" (Wilber, 1982, p. 65). I felt these fearful men had forgotten who they are. Being born and raised working poor shaped my philosophia, which takes a different 'root' (and takes different 'routes') than those many white bourgeois philosophy guys I've met over my life time. I wanted to belong. The one or two women philosophers I've met seemed more human (less ego-centered), at least on the outside. It is seductive and too easy, to idealize the feminine philosophia. Perhaps these women philosophers captured the caring spirit and humility of philo sophia (love of wisdom), or the principle of the ancient Sophia, as the "higher wisdom" that enspirits all who fearlessly pursue the truth, the good, and the beautiful. I look at Hildegard's art image of Sophia (Mother Wisdom: Mother Church) from the 12th century in the German Rhinelands, and read she is "wisdom personified" (Fox, 1985, p. 70)- and I would add, she is a terrible monster and terrifying mother symbol to pathological egoical patriarchy (see Wilber, 1981). Depending on the perspective referent, 50 Sophia, can be seen as a wise caring Mother and as "terrorist." I explore this problem of perspective referent and feminine wisdom throughout the dissertation, constantly asking how the "Fear" Matrix is structured, and how it's programmed to inhibit Sophia— a female fearless leader (feminine philosopher- integral philosopher)? I've dedicated Part Two of this dissertation to a 'feminist' perspective of the rebel, of transformation, and the possibilities of life on a fearlesship. I call on Sophia's articulations within the screen play of this dissertation to perform her magic and enchantments, and I imagine that they will overflow into Part One at times, with its more academic qualities of writing. In my past, and recent experiences, I have found, generally, Canadian older adult male philosophers (all white, often of British heritage), very hurtful, and bordering on cruel; but I am certain they did not intend to be, and no doubt they were very clear on using reason and rational logic as benign forms for making distinctions between 'good' thoughts (people) and 'bad' thoughts (people). But I was mad. One day I found Nussbaum (1994) and read the quote from Epicurus: "Empty is that philosopher's argument by which no human suffering is therapeutically treated" (p. 13). Sign me up as an Epicurean please. But I'm also, like Wilber, a bit of a neo-Hegelian, in believing there is a "true philosophy" (beyond ego and careerism). Wilber (1981) wrote,"... true philosophy was, for Hegel, the conscious reconstruction ofthe developmental-logic or stages/levels whereby Spirit returns to Spirit- in Hegel's words 'The task of philosophy is to [reconstruct] the life ofthe Absolute [historical fearlessness]' (p. 316). In my words, the task of philosophy is to understand the life of 'fear' but be not (entirely) of it-- in and out of the 'Fear 1 Matrix. How could I be speaking about true philosophy? I was from 'low' culture and they were from 'high,' and everything they were and I w a s - separated u s -an enormous a b y s s - and the illusion of superiority fought horribly to keep us in smoke-burdened clouds. I'm sure they found me somewhat ignorant and naive because I just wasn't informed or well-read. I admit, I still cannot (will not) read a complete work of the Greek philosophers without putting it down after a half-hour and forgetting it under my bed for months. I don't speak French or German, or Latin either, and so, that always felt like it kept me out of 'the circle' of scholarly philosophy, or anything else in academe, for that