Gary P Hampson - Academia.edu (original) (raw)

Papers by Gary P Hampson

Journal of Futures Studies, 2005

"Deep" metaphors can be seen to underlie "surface" reality. By becoming conscious of these, we ar... more "Deep" metaphors can be seen to underlie "surface" reality. By becoming conscious of these, we are in a better position to see what possible futures they point to. We are also able to choose alternative metaphors that align more readily with our preferred futures. "Human as machine" and "human as ape" are metaphors that can be seen to uphold the dominant Western worldview. It is proposed here that through embracing a different metaphor-"human as dolphin"-a culturally transformative process would be facilitated.

Futures, 2010

A perspective is given regarding global mindset change: two key interrelated features underlying ... more A perspective is given regarding global mindset change: two key interrelated features underlying late modernity – economism and modern atomism – are critically contrasted with three key interrelated features underlying prospective ‘‘eco-logical’’ futures, namely, ecosophy, postformal thinking, and poetics. From a transdisciplinary or complex integrative perspective, both economism and modern atomism are identified as suffering ‘‘economies of truth’’ whilst postformal poetic ecosophy is identified as involving ‘‘complexities of truth’’ – a better fit for an eco-logical future. The desirability of the following hierarchies is indicated: that the archetype of economy be aptly embraced by ecosophy, formal by postformal, and prosaics by poetics.

Proceedings of the Integral Theory Conference, San Francisco, July 2013

This paper offers a “fusion of insight” arising from the often spiritual, often densely “baroque”... more This paper offers a “fusion of insight” arising from the often spiritual, often densely “baroque” lyrics and music of the progressive rock group, Yes, with special reference to the (most-times) lead singer and lyricist, Jon Anderson. Various lenses are employed to help empower the hitherto neglected connections between this “wondrous” artform and integrative studies. An extended focus is offered regarding the lens of mediation. Other themes include integration, empowerment, spirit, enlightenment and world challenges. Additionally included are the authors’ first-person perspectives regarding their – sometimes ecstatic – experiences with Yes music. “Songs cast a light on us” (Awaken, Yes).

Giri, A. K. (Ed.) (In Press) Social Theory and Asian Dialogues: Cultivating Planetary Conversations. [Madras, India: Madras Institute of Development Studies.]

This study empowers a dialogue between the East Asian Taijitu—related to yin-yang theory—and West... more This study empowers a dialogue between the East Asian Taijitu—related to yin-yang theory—and Western dialectics; in so doing, it also enriches the notion of dialogue itself. Applications or resonances, such as found in quantum physics, are additionally identified; a particular focus is given to exploring brain hemispheric function (notably through the scholarship of McGilchrist)—an inquiry which has far-reaching consequences for social theory and for global academia in general. The Taijitu can be interpreted in a reductive fashion (inferring cyclical stasis) or in a rich way (involving complex evolution); the study adopts the latter interpretation, indicating its aptness. The topic sits in service to the betterment of humanity and planet through identifying the critical underuse of such semiotic patterns as the Taijitu in academia and—at least in a formal way—in Western society at large. A general import for social theory comprises the empowerment of adequately complex articulations of understanding in contrast to more reductive theorisations involving flat ontologies in conjunction with strong bias toward one half of apparent dichotomies such as that of “agency versus structure.” The study indicates the usefulness of both Bhaksar’s philosophy of dialectical critical realism in “underlabouring” such apt social science, and that of the notion of “the scholarship of complex integration” (after Boyer). An additional contextualising triangulation via postformal reasoning further enhances the significance of the work. Finally, the study offers a key conceptual formulation in helping understand the underlying logic of the Taijitu and postformal dialectics as comprising that of Gödel’s incompleteness theorem(s).

Proceedings of the Transformation In A Changing Climate conference, Oslo, June 2013

The worldview from which climate change continues to occur can be identified as late modernism. T... more The worldview from which climate change continues to occur can be identified as late modernism. There is a clear requirement for a radical transformation of this worldview toward one substantively more able to meet the challenges that climate change presents, as well as an understanding of the processes which facilitate such a transformation. This paper foregrounds transformative learning as a generic process that might well be key to this transformation. The paper addresses transformative learning both as an active process and as a feature of a regenerated worldview. “Worldview” is heuristically unpacked with respect to perspectives, principles, and practice. Perspectives are linked to transforming competencies and capacities; principles to transforming science; and practice to the regeneration of two major societal domains, namely, higher education and economics. The general orientation is framed using the “depth” methodologies of Scharmer’s U Theory and Inayatullah’s Causal Layered Analysis. From these, Mezirow’s seminal conception of transformative learning is brought into relationship with a range of like-minded (and like-hearted) understandings. The paper identifies a critique of late modernism as being unduly economistic, reductive, mechanistic, and atomistic; conversely, it indicates the prospective adequacy of a reconstructive postmodern worldview involving a creative, normative, complex, integrative paradigm, one which synergies with ecological economics. Discussion of this macro-orientation is complemented by detailed descriptions of transformative learning in practice – in various higher education and societal (e.g. cross-sectoral) contexts. This big picture mode of engagement aims to connect the incisiveness of transformative theory to the “messy” details of transformative practice.

Proceedings of the Integral Theory Conference, San Francisco, July 2013

This paper explores the spectrum of inquiry lines pertaining to the theory of higher education ar... more This paper explores the spectrum of inquiry lines pertaining to the theory of higher education arising from the joint and separate consideration of Bhaskar’s Critical Realism, Morin’s Complex Thought, and Wilber’s Integral Theory. It reviews the major interests of these educational discourses, and explores connections between the three meta-discourses in order to identify a transversal conceptual map in which the three may be adequately positioned without undue reductionism. This process reveals the ways in which these approaches complement one another by responding to each other’s perceived weaknesses while exposing possible theoretical lacunae that exist in the spaces between these perspectives.

Futures, 2012

In its inadvertent creation of multiple ecological crises including climate change, humanity as a... more In its inadvertent creation of multiple ecological crises including climate change, humanity as a whole appears caught in a lemmings loop, racing toward a probable future identified as The Long Emergency. One might think that even the possibility of this future scenario should be sufficient to effect a revolution in education. Yet overall there appears to be insufficient depth of respons-ability in this regard, of taking heed of ecological educational discourse. The paper advocates a deeply ecological education through identifying the significance of ecoliteracy as involving a critical contrast between two worldviews (modernism and a prospective ecological worldview). The paper advances futures of ecological thinking through a deep interpretation of ecology and related terms including ecosystem and ecologics. The complex integrative character of conceptual ecology is foregrounded and extended through associating it with transdisciplinarity, integralism and critical realism under the overarching orientation of Boyer’s scholarship of integration.

Integral Review, 2013

Contemporary integrative thinking such as meta-theorising, integral approaches and transdisciplin... more Contemporary integrative thinking such as meta-theorising, integral approaches and transdisciplinarity can be productively contextualised by identifying both a broad genealogy of Western integrative thinking, and also a topology regarding facets of such thought. This paper offers one such genealogical and topological reading. The genealogy involves the historical orientations or moments of Hermetism; Neoplatonism; Renaissancism; the nexus of German classicism, romanticism and idealism; and reconstructive postmodernism. Arising from this, an indication of a general topology of Western integrative thinking is offered (with case studies), one involving objects of integration (such as philosophy and spirituality), macro-integrative entities (such as syncretism), micro-integrative entities (such as creativity and love), integrative "shapes" (such as organicism) and processes of integration (such as intuition).

Integral Review, 2007

In this article I re-evaluate the potential contribution of postmodernism to integral theory via ... more In this article I re-evaluate the potential contribution of postmodernism to integral theory via integrally-derived perspectives. I identify a premature foreclosure: the underappreciation of postformal modes of thinking (cognitive development beyond Piaget’s formal operations). I then enact certain forms of postformal reasoning in relation to integral theory. This includes an engagement with such perspectives as complexity theory, conceptual ecology, vision-logic, dialectics, genealogy, critical theory, and construct-awareness. A major theme concerns the dialectical relationship between reconstruction and deconstruction—partly explored through a developmental assessment of contra-indicative discourse by both Wilber and Derrida. Although the territory is complex, the relationship between current Wilberian theory and postmodernism is clearly problematised. I posit that a deeper engagement with postmodernism can lead to an autopoietic deepening of integral theory.

Journal of Futures Studies, 2005

"Deep" metaphors can be seen to underlie "surface" reality. By becoming conscious of these, we ar... more "Deep" metaphors can be seen to underlie "surface" reality. By becoming conscious of these, we are in a better position to see what possible futures they point to. We are also able to choose alternative metaphors that align more readily with our preferred futures. "Human as machine" and "human as ape" are metaphors that can be seen to uphold the dominant Western worldview. It is proposed here that through embracing a different metaphor – "human as dolphin" – a culturally transformative process would be facilitated.

Books by Gary P Hampson

Modern atomism unduly constrains education. An interpretation of atomism and that beyond atomism ... more Modern atomism unduly constrains education. An interpretation of atomism and that beyond atomism is offered, and its relevance to education explored. A critical contrast between the two is addressed with respect to educational content, occasion, and system. An interpretation of Boyer’s scholarship of integration is employed, and a threefold theoretical schema is posited: one involving address of identity, relationality and contextuality. Atomist education is explicated as involving tendencies toward simple identities, arelationality and acontextuality (enabling default contexts such as technicism and economism), whilst education beyond atomism is explored as pertaining to complex identities, substantive relationalities and salient contextualisations. The quest is framed as concerning human potential, social justice and biospherical well-being.

Human consciousness and behaviour have been changing rapidly since the last ice age, never more s... more Human consciousness and behaviour have been changing rapidly since the last ice age, never more so than since the industrial revolution. Moreover, there is an acceleration of change. The last century, for instance, has seen an explosive
increase in human population, industrial agriculture, and the use of fossil fuels. Unfortunately, the attempt to produce the worthy Renaissance ideal of “heaven on earth” is simultaneously producing a radical amalgam of negative consequences – one which, one might say, refers more to hell than heaven. What fiery consequences might there be if the Earth returned to the climate of the Cretaceous Period – the period when the fossil fuels that we are now rapidly using up were laid down? The planet’s climate was approximately ten degrees hotter than it is now. What consequences might be caused by sea-level changes
arising from the melting of Antarctica? What consequences caused by multiple global ecosystems not able to adapt quickly enough? What new diseases? Climate change sits within a larger context of ecological crisis: even without global heating, humanity is causing the mass extinction of species on a planetary scale. Moreover, alongside the ecological situation sit such social malaises as severe global income inequalities, militarism, and a host of challenging psychological
conditions. There are, no doubt, many lenses we could use to aptly respond to such pressing issues. The perspective this book takes is that humanity needs to change its dominant worldview. It contends that ‘messing around’ at the surface level – i.e. within the current worldview and its associated structures and activities – is equivalent to rearranging the deckchairs on the Titanic. We need to go deeper; we need to conduct a kind of psychoanalysis – and corresponding ‘healing treatment’ – at the
socio-cultural level. Humanity needs to somehow regenerate itself – radically, intelligently, urgently, compassionately, naturally. We need to show ourselves that we are worthy of the name "homo sapiens" by stepping firmly into our wisdom. A key context for this book thus comprises leadership regarding the transformation of the contemporary (late modern) worldview to one more suitable to meet these unique, panoramic challenges of the 21st Century. In particular, the book addresses the world of postformal integrative thinking as one of the leading-edges of this transformation. Such a focus is not only relevant for generic theory and philosophy but also for real world applications including the fields of economics and education.

Journal of Futures Studies, 2005

"Deep" metaphors can be seen to underlie "surface" reality. By becoming conscious of these, we ar... more "Deep" metaphors can be seen to underlie "surface" reality. By becoming conscious of these, we are in a better position to see what possible futures they point to. We are also able to choose alternative metaphors that align more readily with our preferred futures. "Human as machine" and "human as ape" are metaphors that can be seen to uphold the dominant Western worldview. It is proposed here that through embracing a different metaphor-"human as dolphin"-a culturally transformative process would be facilitated.

Futures, 2010

A perspective is given regarding global mindset change: two key interrelated features underlying ... more A perspective is given regarding global mindset change: two key interrelated features underlying late modernity – economism and modern atomism – are critically contrasted with three key interrelated features underlying prospective ‘‘eco-logical’’ futures, namely, ecosophy, postformal thinking, and poetics. From a transdisciplinary or complex integrative perspective, both economism and modern atomism are identified as suffering ‘‘economies of truth’’ whilst postformal poetic ecosophy is identified as involving ‘‘complexities of truth’’ – a better fit for an eco-logical future. The desirability of the following hierarchies is indicated: that the archetype of economy be aptly embraced by ecosophy, formal by postformal, and prosaics by poetics.

Proceedings of the Integral Theory Conference, San Francisco, July 2013

This paper offers a “fusion of insight” arising from the often spiritual, often densely “baroque”... more This paper offers a “fusion of insight” arising from the often spiritual, often densely “baroque” lyrics and music of the progressive rock group, Yes, with special reference to the (most-times) lead singer and lyricist, Jon Anderson. Various lenses are employed to help empower the hitherto neglected connections between this “wondrous” artform and integrative studies. An extended focus is offered regarding the lens of mediation. Other themes include integration, empowerment, spirit, enlightenment and world challenges. Additionally included are the authors’ first-person perspectives regarding their – sometimes ecstatic – experiences with Yes music. “Songs cast a light on us” (Awaken, Yes).

Giri, A. K. (Ed.) (In Press) Social Theory and Asian Dialogues: Cultivating Planetary Conversations. [Madras, India: Madras Institute of Development Studies.]

This study empowers a dialogue between the East Asian Taijitu—related to yin-yang theory—and West... more This study empowers a dialogue between the East Asian Taijitu—related to yin-yang theory—and Western dialectics; in so doing, it also enriches the notion of dialogue itself. Applications or resonances, such as found in quantum physics, are additionally identified; a particular focus is given to exploring brain hemispheric function (notably through the scholarship of McGilchrist)—an inquiry which has far-reaching consequences for social theory and for global academia in general. The Taijitu can be interpreted in a reductive fashion (inferring cyclical stasis) or in a rich way (involving complex evolution); the study adopts the latter interpretation, indicating its aptness. The topic sits in service to the betterment of humanity and planet through identifying the critical underuse of such semiotic patterns as the Taijitu in academia and—at least in a formal way—in Western society at large. A general import for social theory comprises the empowerment of adequately complex articulations of understanding in contrast to more reductive theorisations involving flat ontologies in conjunction with strong bias toward one half of apparent dichotomies such as that of “agency versus structure.” The study indicates the usefulness of both Bhaksar’s philosophy of dialectical critical realism in “underlabouring” such apt social science, and that of the notion of “the scholarship of complex integration” (after Boyer). An additional contextualising triangulation via postformal reasoning further enhances the significance of the work. Finally, the study offers a key conceptual formulation in helping understand the underlying logic of the Taijitu and postformal dialectics as comprising that of Gödel’s incompleteness theorem(s).

Proceedings of the Transformation In A Changing Climate conference, Oslo, June 2013

The worldview from which climate change continues to occur can be identified as late modernism. T... more The worldview from which climate change continues to occur can be identified as late modernism. There is a clear requirement for a radical transformation of this worldview toward one substantively more able to meet the challenges that climate change presents, as well as an understanding of the processes which facilitate such a transformation. This paper foregrounds transformative learning as a generic process that might well be key to this transformation. The paper addresses transformative learning both as an active process and as a feature of a regenerated worldview. “Worldview” is heuristically unpacked with respect to perspectives, principles, and practice. Perspectives are linked to transforming competencies and capacities; principles to transforming science; and practice to the regeneration of two major societal domains, namely, higher education and economics. The general orientation is framed using the “depth” methodologies of Scharmer’s U Theory and Inayatullah’s Causal Layered Analysis. From these, Mezirow’s seminal conception of transformative learning is brought into relationship with a range of like-minded (and like-hearted) understandings. The paper identifies a critique of late modernism as being unduly economistic, reductive, mechanistic, and atomistic; conversely, it indicates the prospective adequacy of a reconstructive postmodern worldview involving a creative, normative, complex, integrative paradigm, one which synergies with ecological economics. Discussion of this macro-orientation is complemented by detailed descriptions of transformative learning in practice – in various higher education and societal (e.g. cross-sectoral) contexts. This big picture mode of engagement aims to connect the incisiveness of transformative theory to the “messy” details of transformative practice.

Proceedings of the Integral Theory Conference, San Francisco, July 2013

This paper explores the spectrum of inquiry lines pertaining to the theory of higher education ar... more This paper explores the spectrum of inquiry lines pertaining to the theory of higher education arising from the joint and separate consideration of Bhaskar’s Critical Realism, Morin’s Complex Thought, and Wilber’s Integral Theory. It reviews the major interests of these educational discourses, and explores connections between the three meta-discourses in order to identify a transversal conceptual map in which the three may be adequately positioned without undue reductionism. This process reveals the ways in which these approaches complement one another by responding to each other’s perceived weaknesses while exposing possible theoretical lacunae that exist in the spaces between these perspectives.

Futures, 2012

In its inadvertent creation of multiple ecological crises including climate change, humanity as a... more In its inadvertent creation of multiple ecological crises including climate change, humanity as a whole appears caught in a lemmings loop, racing toward a probable future identified as The Long Emergency. One might think that even the possibility of this future scenario should be sufficient to effect a revolution in education. Yet overall there appears to be insufficient depth of respons-ability in this regard, of taking heed of ecological educational discourse. The paper advocates a deeply ecological education through identifying the significance of ecoliteracy as involving a critical contrast between two worldviews (modernism and a prospective ecological worldview). The paper advances futures of ecological thinking through a deep interpretation of ecology and related terms including ecosystem and ecologics. The complex integrative character of conceptual ecology is foregrounded and extended through associating it with transdisciplinarity, integralism and critical realism under the overarching orientation of Boyer’s scholarship of integration.

Integral Review, 2013

Contemporary integrative thinking such as meta-theorising, integral approaches and transdisciplin... more Contemporary integrative thinking such as meta-theorising, integral approaches and transdisciplinarity can be productively contextualised by identifying both a broad genealogy of Western integrative thinking, and also a topology regarding facets of such thought. This paper offers one such genealogical and topological reading. The genealogy involves the historical orientations or moments of Hermetism; Neoplatonism; Renaissancism; the nexus of German classicism, romanticism and idealism; and reconstructive postmodernism. Arising from this, an indication of a general topology of Western integrative thinking is offered (with case studies), one involving objects of integration (such as philosophy and spirituality), macro-integrative entities (such as syncretism), micro-integrative entities (such as creativity and love), integrative "shapes" (such as organicism) and processes of integration (such as intuition).

Integral Review, 2007

In this article I re-evaluate the potential contribution of postmodernism to integral theory via ... more In this article I re-evaluate the potential contribution of postmodernism to integral theory via integrally-derived perspectives. I identify a premature foreclosure: the underappreciation of postformal modes of thinking (cognitive development beyond Piaget’s formal operations). I then enact certain forms of postformal reasoning in relation to integral theory. This includes an engagement with such perspectives as complexity theory, conceptual ecology, vision-logic, dialectics, genealogy, critical theory, and construct-awareness. A major theme concerns the dialectical relationship between reconstruction and deconstruction—partly explored through a developmental assessment of contra-indicative discourse by both Wilber and Derrida. Although the territory is complex, the relationship between current Wilberian theory and postmodernism is clearly problematised. I posit that a deeper engagement with postmodernism can lead to an autopoietic deepening of integral theory.

Journal of Futures Studies, 2005

"Deep" metaphors can be seen to underlie "surface" reality. By becoming conscious of these, we ar... more "Deep" metaphors can be seen to underlie "surface" reality. By becoming conscious of these, we are in a better position to see what possible futures they point to. We are also able to choose alternative metaphors that align more readily with our preferred futures. "Human as machine" and "human as ape" are metaphors that can be seen to uphold the dominant Western worldview. It is proposed here that through embracing a different metaphor – "human as dolphin" – a culturally transformative process would be facilitated.

Modern atomism unduly constrains education. An interpretation of atomism and that beyond atomism ... more Modern atomism unduly constrains education. An interpretation of atomism and that beyond atomism is offered, and its relevance to education explored. A critical contrast between the two is addressed with respect to educational content, occasion, and system. An interpretation of Boyer’s scholarship of integration is employed, and a threefold theoretical schema is posited: one involving address of identity, relationality and contextuality. Atomist education is explicated as involving tendencies toward simple identities, arelationality and acontextuality (enabling default contexts such as technicism and economism), whilst education beyond atomism is explored as pertaining to complex identities, substantive relationalities and salient contextualisations. The quest is framed as concerning human potential, social justice and biospherical well-being.

Human consciousness and behaviour have been changing rapidly since the last ice age, never more s... more Human consciousness and behaviour have been changing rapidly since the last ice age, never more so than since the industrial revolution. Moreover, there is an acceleration of change. The last century, for instance, has seen an explosive
increase in human population, industrial agriculture, and the use of fossil fuels. Unfortunately, the attempt to produce the worthy Renaissance ideal of “heaven on earth” is simultaneously producing a radical amalgam of negative consequences – one which, one might say, refers more to hell than heaven. What fiery consequences might there be if the Earth returned to the climate of the Cretaceous Period – the period when the fossil fuels that we are now rapidly using up were laid down? The planet’s climate was approximately ten degrees hotter than it is now. What consequences might be caused by sea-level changes
arising from the melting of Antarctica? What consequences caused by multiple global ecosystems not able to adapt quickly enough? What new diseases? Climate change sits within a larger context of ecological crisis: even without global heating, humanity is causing the mass extinction of species on a planetary scale. Moreover, alongside the ecological situation sit such social malaises as severe global income inequalities, militarism, and a host of challenging psychological
conditions. There are, no doubt, many lenses we could use to aptly respond to such pressing issues. The perspective this book takes is that humanity needs to change its dominant worldview. It contends that ‘messing around’ at the surface level – i.e. within the current worldview and its associated structures and activities – is equivalent to rearranging the deckchairs on the Titanic. We need to go deeper; we need to conduct a kind of psychoanalysis – and corresponding ‘healing treatment’ – at the
socio-cultural level. Humanity needs to somehow regenerate itself – radically, intelligently, urgently, compassionately, naturally. We need to show ourselves that we are worthy of the name "homo sapiens" by stepping firmly into our wisdom. A key context for this book thus comprises leadership regarding the transformation of the contemporary (late modern) worldview to one more suitable to meet these unique, panoramic challenges of the 21st Century. In particular, the book addresses the world of postformal integrative thinking as one of the leading-edges of this transformation. Such a focus is not only relevant for generic theory and philosophy but also for real world applications including the fields of economics and education.