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Civilizational Pathology: Transcending Imperial Borders
Unformatted Document Text:  Civilizational Pathology 7 that we call modern or renaissance. A modern civilization, for example, will develop cultural logics through the working out of their internal logics. 7 Thus, we can say that the post renaissance West and Confucist China are modern civilizations. Likewise, we find in each a rupture of these logics culminating in various postmodernities—postmodernism in the West and Taoism in the East. Furthermore, whenever we find a return to original texts, an emphasis on humanism and interdisciplinary production (usually a cross fertilization of the arts and sciences), we speak of a Renaissance. In this way the structure is an invariant of variations. Moreover, this allows us to overcome the limiting mechanistic, hydraulic model for a communicational model not based on transmission or information but on the circularity and reversibility of expression and perception. Dr. Ronald Laing once remarked that the obvious can be very difficult for people to see (Bateson, 435). This was because, from Bateson’s vantage, people are self-corrective systems: They self-correct against all kinds of disturbances— physiological, psychological, spiritual, perceptual, and so on. “Disturbing information can be framed like a pearl so that it doesn’t make a nuisance of itself.” But while this may be considered in terms of self-correction and feedback loops, it may also be considered as acting within the purview of a particular discourse which prescribes the rules for inclusion and exclusion of the 7 Habermas, J. (1991). The Philosophical Discourse of Modernity. (F. Lawrence, trans.). Cambridge: The MIT Press.

Authors: Williams, Kevin.
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Civilizational Pathology
7
that we call modern or renaissance. A modern civilization, for example, will
develop cultural logics through the working out of their internal logics.
7
Thus,
we can say that the post renaissance West and Confucist China are modern
civilizations. Likewise, we find in each a rupture of these logics culminating in
various postmodernities—postmodernism in the West and Taoism in the East.
Furthermore, whenever we find a return to original texts, an emphasis on
humanism and interdisciplinary production (usually a cross fertilization of the
arts and sciences), we speak of a Renaissance. In this way the structure is an
invariant of variations. Moreover, this allows us to overcome the limiting
mechanistic, hydraulic model for a communicational model not based on
transmission or information but on the circularity and reversibility of expression
and perception.
Dr. Ronald Laing once remarked that the obvious can be very difficult for
people to see (Bateson, 435). This was because, from Bateson’s vantage, people
are self-corrective systems: They self-correct against all kinds of disturbances—
physiological, psychological, spiritual, perceptual, and so on. “Disturbing
information can be framed like a pearl so that it doesn’t make a nuisance of
itself.” But while this may be considered in terms of self-correction and feedback
loops, it may also be considered as acting within the purview of a particular
discourse which prescribes the rules for inclusion and exclusion of the
7 Habermas, J. (1991). The Philosophical Discourse of Modernity. (F. Lawrence, trans.).
Cambridge: The MIT Press.


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