“Nobody can be anybody without somebody being around.”
John Wheeler

The Element

Christopher Alexander – Experience Beyond Descartes

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“The factual character of modern science – what we call its objective nature – arises chiefly from the fact that its results can be shared …

What is vital, then, about any objective phenomenon is that the observation of its essential points lead to shared results …

To see the phenomenon of life as it really is, the methods used cannot be tied to the crutch of mechanism as the basis for the sharing of observations and results …

For example, when I was working out, and observing, issues of wholeness and life in a thing … I did not try to observe things as if I myself did not exist. Instead, again and again I tried to discern which of two objects was more like a mirror of my own self, which one had more feeling, which one seemed to have more life, which one made one experience greater wholeness in myself … then tried to find out what was correlated with the thing that I observed …

Thus it is not a question of opening the door to subjective fantasy. The matters in this book … extend and supplement the arena of permissible scientific observation in such a way tha the self of the observer is allowed to come into the picture in an objective way …

Yet the facts of experience that I have shown and used to build up my new picture of space/matter are available to anyone. I refer especially to the fact that different parts of space are seen to have different degrees of life. But precisely because the observational method of Descartes forbids us from seeing these facts  – or indeed these kinds of facts – these observations and these observed facts have dropped out of awareness in the modern era. That is essentially how our defective and anti-life view came into being in the modern era.

… I used a method of observation that allowed me to check the relative life of any given work as an objective matter … this method of observation, like the method of Descartes, still refers always to experience. It is empirical in nature. It dismisses fantasy and seeks constantly to avoid speculation … But where Descartes only allowed observation to focus on the outer reality of mechanisms in the world, my method requires that we focus on the inner reality of feeling as well.”

Christopher Alexander – The Nature of Order – Book 1: The Phenomenon of Life

 

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Christopher Alexander – The Mirror of the Self Test

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This section includes many visual examples (not shown in this excerpt) of applications of the methodology described in this excerpt

“To decide objectively which centers have more life and which ones have less life, we need an experimental method that allows people toe escape from the trap of subjective preference, and to concentrate instead on the real liking they feel

The methods I propose make use of the fact that each one of us, as an observer, is directly tuned to the phenomenon of wholeness … It accomplishes this awareness of wholeness, by asking people for a judgement which comes directly from their own feeling. I do not mean by this that we ask someone ‘Which one do you feel is best?’ I mean that we ask, specifically, which of the two things generates, in the observer, the most wholesome feeling? … to what degree each of the two things we are trying to judge is, or is not, a picture of the self …

As far as I have been able to discover, we can apply this question to virtually any two things whose degree of wholeness we are trying to compare …

… The question forces a kind of internal development and growth in the observer, so that he or she gradually comes face to face with what wholeness really is, and is able, step by step, slowly to give up his or her own idiosyncratic ideas about what is beautiful, and replace them with a lasting accuracy of judgement.

… A thing about which we choose to say … ‘That looks just the way I feel’ is always one-sided, has our peculiarity in it. It will be in no sense universal and this is because, in our immaturity, we try to forget the so-called bad things about our selves … But when we look for a thing which reflects everything, both our weakness and our happiness, our vulnerability and our strength, then we enter an entirely different domain. The question takes on a different meaning, and we find that different people do usually choose the same things.

… I assert, as a matter of fact, that the things which people truly and deeply like are precisely these things which have the mirror-of-the-self property to a very high degree …

… it is not so easy to find out what we really like. It is a skill and an art to become sensitive enough to living structure so that we see it accurately …

… It can take years and years to learn to perform this test correctly. Also in the process of learning it, one is forced to learn more and more about one’s own self. Thus even one’s understanding of one’s own self is changed by the task of learning to perform this test.

… the experiment is real and legitimate, but it is taking place within an immensely complex process in which you are both finding out about the relative degree of life in different things in the world and, at the same time, also finding out about your own wholeness and your own self …

… It is deep and difficult. The confusion, the gradual separation of preference from living structure, the difficulty of comparing notes and sorting out cultural bias and opinions foisted on us by others – getting through this maze does pay off in the end. There is a real quality which gradually emerges as the true thing which can be identified and relied upon.

… This is an arduous task.”

Christopher Alexander – The Nature of Order – Book 1: The Phenomenon of Life

 

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Christopher Alexander – Liking from the Heart

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“… contemporary ideas about what is likable are extremely confused. It is a current dogma that you may like what you wish, and that it is an essential part of democratic freedom to like whatever you decide to like. This occurs at a time when the mass media have taken over our ideas of what is likable to an extent unknown in human history. Thus if one were pessimistic, one might even say that there is very little authentic liking in our time. What people like can often not be trusted, because it does not come from the heart.

On the other hand, real liking, which does come from the heart, is profoundly linked to the idea of life in things. Liking something from the heart means that it makes us more whole in ourselves. It has a healing effect on us. It makes us more human. It even increases the life in us. Further, I believe that this liking from the heart is connected to perception of real structures in the world, that it goes to the very root of the way things are, and that is the only wat in which we can structures as they really are.

  1. The things we like … make us feel wholesome
  2. We also feel wholesome when we are making them
  3. The more accurate we are about what we really like … the more we find out that we agree with other people about which these things are.
  4. … As we get to know the ‘it’ which we like … we begin to see that this is the deepest thing there is. It applies to all judgements …
  5. … it is not easy to find what we really like, and it is by no means automatic to be in touch with it …
  6. The reasons for the existence of this deep liking are mysterious … [and] empirical … It is not a private matter.
  7. … the experience of real liking has to do with self.
  8. When we find out the things we really like, we are also more in touch with all that is.

… The main breakthrough in understanding will come when we are able to distinguish the everyday kind of liking (where we obviously do not agree about what we like) from the deeper kind of liking, where we agree, that forms the basis for good judgement …”

Christopher Alexander – The Nature of Order – Book 1: The Phenomenon of Life

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