Discovering Richer Patterns of Comprehension to Reframe Polarization
- / -
[8-phase] [16-phase] [32-phase]
[64-phase] [Notes] [References]
(of). Ownership. "Mine -- it belongs to me; it is known thru me". Others
have no ownership rights. Unification, order, integration, focus, agreement,
defined, aligned. Right.
time. Scheduling. "My time and agenda". Certainty, impatience, consistency,
Possession (by). Non-ownership. "Not mine -- I am identified thru it; I
belong to it". Possessed or owned by another. Diversity, fragmentation,
disagreement, enrichment, adulteration, unbound, non-aligned. Obligation.
diversity of times. Shared (permeable) time and agendas. Uncertainty,
patience, inconsistency, acceptance, unconstrained, adaptive.
possession. "Mine in body and soul" (as with slave ownership, and certain
understandings of marital relationship). Traditional citizen -- loyal in
body and spirit. "My land" -- wholly owned. Meaning what is said. Affirmation
[K]. Homogenistic, hierarchical, classificational [H].
(predictable) in principle and in practice. Rail-roading. "My time and
and agenda". Anglo-Saxon rendez-vous. Living for the future.
"of the body", but "not of the spirit" (as with attitude of employees concerning
relationships with their employers). Tax payer, but having no other allegiance
to the country (as with some immigrants). Right of use of (rented) land
-- owned by another. Ambiguity of what is said. Neither affirmation nor
negation [K]. Heterogenistic, interactive, morphogenetic
[G]. Feeling-Sensing [C]
(predictable) in practice, but not in principle. Work slavery whilst the
elites do play. Emerging organization.
"in spirit", though not "in body". Spiritual affiliation, but no material
rights or involvement (as with the allegiance of some disenfranchised Commonwealth
citizens). "My land" -- rented or occupied by another. Contrasting expressions
of a common meaning. Both affirmation and negation [K].
Heterogenistic, interactive, homeostatic [S]. Thinking-Intuition
(principle) in principle, but not in practice. "When the cat's away, the
mice do play". Latin rendez-vous. Scheduled recreation. Flexi-time, time-sharing,
neither "in body", nor "in spirit". Stateless, disaffected, free spirits,
citizens of convenience. Neither "mine", nor "mine to use". De-linking
of what is said from what is meant. Negation [K]. Heterogenistic,
individualistic, random [ I ]. Feeling-Intuition [C]
(unpredictable) in principle and in practice. Spontaneity. Hanging-out.
Shared agendas and times. Living the moment.
and unchallenged possession -- physical, emotional and intellectual.
Citizen (voter), loyal sympathizer,
resident (taxpayer, owner, employee). Identity (in meaning, pronunciation,
life -- physically, emotionally and intellectually (ideologically). Directed,
goal committed. Established pattern.
possession, but no freedom of use. A
waiting room chair, a borrowed
object that can only be used in pre-determined ways. "You can hold it for
a while". Right of way, transient. Tourism -- beholding -- strip tease
show. Occupancy of institutions: refugee camp, prison, many work environments.
Occupancy of the land to which others are attached and claim. Non-citizen
(non-voter), no allegiance, resident (taxpayer, owner, employee). Heterophonic
homonym (different meanings and pronunciation, same spelling: "rows")
routine (predictability), but exploring (open to) alternative emotional
and intellectual (ideological) foci. Ideologically and emotionally "free"
"mine", nor can I possess it physically -- but my emotional bond to it
overrides such concerns: an old tree in
my village square; a favourite painting (in a gallery); a daily-encountered
favoured person, a bond to historic sites or viewscapes, unrequited love;
or coveted object. Non-citizen (non-voter), loyal sympathizer, non-resident
(taxpayer, owner, employee). Homophonic homonym (different meanings and
spellings, same pronunciation: "peace" and "piece")
committed (predictable), but exploring (open to) intellectual (ideological)
and physical alternatives. Ideologically and physically free ("promiscuous")
that is "mine" by right, to which I have no emotional attachment, and which
is held or used by others. The perspective of many absentee landlords --
"do with it what you will, but pay the rent". Citizen (voter), non-sympathizer,
non-resident (taxpayer, owner, employee). Synonym (same meaning, different
spelling and pronunciation: "rows" and "tiers")
(ideologically) committed (predictable), but exploring (open to) physical
and emotional alternatives. Physically and emotionally free ( "promiscuous"),
within an unchanging set of values
"mine" in any respect. Something held and controlled in every respect by
others. Non-citizen (non-voter), non sympathizer, non-resident (taxpayer,
owner, employee). Heterolog (different meanings, pronunciations and spellings:
"rows" and "frogs")
(unpredictable) -- exploring (open to) physical, emotional and intellectual
(ideological) alternatives. Undirected. "Dilettante". Sustained by ("at
the mercy of") the world.
property, to which I am sentimentally attached -- but used by another (whether
rented or occupied). Citizen (voter), loyal sympathizer, non-resident (taxpayer,
owner, employee). Homophonic synonym (same meaning, different pronunciation
and spellings: "gray" and "grey")
(ideologically) and emotionally committed, but exploring (open to) physical
alternatives. Physically unpredictable ( "promiscuous"). Conventional adventure
property, which I currently occupy, but to which I have no sentimental
attachment (as with some disaffected hereditary landowners obliged to remain
residents). Property which I am obliged to keep. Citizen (voter), non-sympathizer,
resident (taxpayer, owner, employee). Polyphone (same meaning and spelling,
different pronunciation: "the")
(ideological) and physical routine, but exploring (open to) emotional
alternatives. Emotionally free ("promiscuous").
physically and sentimentally, but without
full right of ownership, as in the case of a long-term lease. No intellectual
copyright to reproduce a design. Final say is elsewhere, as with a Privy
Council (in the case of some Commonwealth countries). Non-citizen (non-voter),
loyal, resident (taxpayer, owner, employee). Homographic homonym (different
meanings, same pronunciation and spellings: "rose" and "rose")
physical and emotional routine, but exploring (open to) intellectual (ideological)
alternatives. "Conventional", but intellectually curious. Ideologically
free ("promiscuous"); open to shifts of paradigms (belief systems).
possession and control without any openness to alternative challenges and
of territory and dominant paradigm, but without evoking any sympathy or
of dominant paradigm and evoking sympathetic support, but without intellectual
support or possession of territory.
of dominant paradigm, with intellectual support, but without evoking sympathy
or possessing territory.
of dominant paradigm, but without intellectual support, evoking sympathy
or controlling territory.
of dominant paradigm, with intellectual support and evocation of sympathy,
but without possession of territory
of dominant paradigm, with intellectual support and control of territory,
but without sympathetic support.
of dominant paradigm, with sympathetic appeal and control of territory,
but without intellectual support. As with the erosion of religious institutions
due to the rise of science.
and sympathetic support, together with control of territory, but without
control of dominant paradigm.
of territory, but without sympathetic appeal, intellectual support or control
of dominant paradigm.
support, but challenged (attracted) by alternative paradigms and intellectual
frameworks, and without control of territory.
(attracted) by alternative paradigms, appeals for sympathetic support and
lack of territory, but having intellectual support.
(attracted) by alternative paradigms, intellectual frameworks and appeals
for sympathy, and lacking any control of territory.
(attracted) by alternative paradigms, without any control of territory,
but having intellectual and sympathetic support.
(attracted) by alternative paradigms and appeals for support, but having
intellectual support and control of territory.
(attracted) by alternative paradigms and intellectual frameworks, but having
control of territory with sympathetic support.
1. The right hand column of examples focuses on time and how
processes are experienced and navigated -- the left on space, territory
and how objects are defined, possessed and used.
2. The symbols all function as active hyperlinks through which
each phase can be explored, especially to follow what happens if a condition
changes (from broken line to unbroken line, for example -- click
on the line you want changed)
3. Despite the apparent rigidity of the framework, an exercise such
as the above is necessarily tentative in its development and interpretation.
4. Any polarity may be projected onto the above framework as a means
of opening out richer patterns of interpretation of it.
5. Whether the assumed positively weighted pole of a polarity is associated
with the unbroken line or with the broken line, is a fundamental but arbitrary
choice (cf. the work of Xavier Sallantin), although -- once made -- should
be adhered to throughout the framework. Thus in projecting "positive" onto
the framework, it may either be associated with a single, unbroken line
(alignment), or with a broken line (perhaps derived from the two lines
making up the "plus" sign). Distinguishing "positive" and "negative" electricity
is also based on such an arbitrary convention. In the illustrative comments,
terms interpreted as having positive connotations could as well be accompanied
by their antonyms -- or be interpreted in terms of their negative connotations.
6. It is also arbitrary whether the line-structure elements are understood
as being built "upwards" from the more tangible dimensions (a common preference)
7. The particular way that the projection is made onto the framework
is, in principle, already encoded within the framework. Imposition is one
style. Endeavouring to "grasp" the resulting significance is another. Apparently
"negative" values may also be understood in terms of "positive" attributes,
just as "positive" values may be interpreted as having "negative" attributes.
This is especially the case across cultures and gender-associated categories.
8. One key to further understanding is to play with the variants, rather
than endeavouring to prioritize them in a particular and definitive way.
It is how they play off against each other that is the carrier of richer
understanding. In this sense the framework is rather like a musical instrument
on which a player may become skilled. The higher patterns then offer more
complex chords to the player.
9. How others respond to the framework can usefully be understood within
the framework -- since it can be used to encode agreement and disagreement
and the many ways that they can be combined.
10. The simpler systems of the framework encode more profound insights
that are more difficult to fully comprehend.
11. The patterns indicate behaviours that are often extremely obvious
and concrete, and well known to many, whether or not such behaviours also
have more profound or wider implications.
12. The examples given are necessarily indicative and far from exhaustive
or definitive. It is for users to refine and extend the interpretations
according to their understanding.
13. Comprehending the relationships between the space and time interpretations
is to some degree constrained by a form of Heisenberg's uncertainty principle:
the clearer the spatial interpretation, the more elusive the time interpretation;
the clearer the time interpretation, the more elusive the spatial interpretation.
The work of Garrison Sposito (1969) on the operation of uncertainty in
the social sciences has been reviewed elsewhere.
14. Especially interesting is the use of the framework to explore polarization
across cultural perspectives, such as between Western and Eastern perspectives,
between contemporary and traditional perspectives, or between "mainstream"
(majority) or "marginalized" (minority) perspectives. The unbroken line,
for example, can then be used to signify Western (or contemporary) mindsets
and the broken line can be used to signify Eastern (or indigenous) mindsets.
Preferences for the "unbroken" over the "broken" may then become more apparent
than in contemporary Western dialogue -- raising the challenge of what
the other conditions can mean for those who recognize, or live by, them.
There is some irony to the fact that it these alternative perspectives
have in many respects been "broken" by contemporary Western paradigms.
15. As with the 64-phase
I Ching, although each condition can be explored through line-by-line
analysis (as with the notes making up a chord), the quality of meaning
carried by the condition as a whole is especially significant. Such a synthesis
is however elusive and frequently only susceptible to representation by
Relationship to other initiatives
1. Stephane Lupasco (1973), Archie Bahm (1977) and Solomon Marcus (1982)
have all explored the challenges of 2-phase comprehension (see review),
as has John Robinson (1979).
2. Kinhide Mushakoji (1988), from the perspective of
some Eastern cultures, has stressed the importance of the 4-phase pattern
to interparadigmatic dialogue by focusing on the tetra-lemma: affirmation,
negation, non-affirmation and non-negation, affirmation and negation (see
review). The second
two are unacceptable to formal logic.
3. Carl Jung's work on psychological functions distinguished
four types: Thinking (T), Intuition (I), Feeling (F) and Sensing (S) which
may be organized into polarities -- notably as later developed as part
of the Myers-Briggs Type Indicator. Adding these two
polarities, a third (Introversion (I) - Extroversion (E)) on which he commented
extensively gives 8 line-structures characteristic of the 8-phase pattern.
The third polarity may be added above the other two from the 4-phase pattern.
Jungians argue (thanks to a comment by Johne Beebe) against a conflation
of feeling with emotion, since they are differently symbolized in the unconscious:
feeling is a function of consciousness, emotion an expression of the unconscious.
As with any isolation into four, the four psychological functions are not
perceived as existing by themselves, but only as modified by their "introverted"
or "extraverted" deployment -- i.e. there is no feeling as such, only introverted
feeling and extraverted feeling. This means there are really eight
functions rather than four.
4. Magoroh Maruyama (1974-1980) distinguishes four types of epistemological
mindscape (see review: part
1 and part 2):
H-mindscape: homogenistic, hierarchical, classificational:
Parts are subordinated to the whole, with subcategories neatly grouped
into supercategories. The strongest, or the majority, dominate at the expense
of the weak or of any minorities. Belief in existence of the one truth
applicable to all (whether values, policies, problems, priorities, etc).
Logic is deductive and axiomatic demanding sequential reasoning. Cause-effect
relations may be deterministic or probabilistic.
I-mindscape: heterogenistic, individualistic,
random: Only individuals are real, even when aggregated into society. Emphasis
on self-sufficiency, independence and individual values. Design favours
the random, the capricious and the unexpected. Scheduling and planning
are to be avoided. Non-random events are improbable. Each question has
its own answer; there are no universal principles.
S-mindscape: heterogenistic, interactive, homeostatic:
Society consists of heterogeneous individuals who interact non-hierarchically
to mutual advantage. Mutual dependency. Differences are desirable and contribute
to the harmony of the whole. Maintenance of the natural equilibrium. Values
are interrelated and cannot be rank-ordered. Avoidance of repetition. Causal
loops. Categories not mutually exclusive. Objectivity is less useful than
"cross-subjectivity" or multiple viewpoints. Meaning is context dependent.
G-mindscape: heterogenistic, interactive, morphogenetic:
Heterogeneous individuals interact non-hierarchically for mutual benefit,
generating new patterns and harmony. Nature is continually changing requiring
allowance for change. Values interact to generate new values and meanings.
Values of deliberate (anticipatory) incompleteness. Causal loops. Multiple
5. Antonio de Nicolas (1978) recognizes four complementary languages (see
review: part 1
) as underlying
the structure of the Rig Veda
Language of non-existence
Language of existence
Language of images and sacrifice
Language of embodied vision
In Habits of Mind
(1989), he has applied these insights to the educational
challenge of training inner mental skills, instead of transferring accumulations
of facts, data and information. Referring to Plato, he sees education as
uniquely concerned with the quality of the inner acts. "Distinctions and
divisions leading to those acts are to be found in the quality itself of
the acts performed, not in the external property of objects and their external
relations. For it is in these internal acts, without intimation from the
outside, that human freedom resides." (p. 46)
6. Ken Wilber, in his magnum opus on Sex, Ecology and Spirituality
(1995), articulates a four-fold schema based on two dimensions or polarities
(exterior - interior; individual-social). Combined these give four "quadrants":
exterior-individual (behavioural), interior-individual (intentional), exterior-social
(social system), and interior-social (cultural worldspace). Any attempt
to relate these quadrants to the 4-phase pattern raises a fundamental issue
about the framework suggested above. The user is actively involved in the
choice of how to attribute meaning to the line codes and their position
(as noted in the cited work of Sallantin). For example:
Preference may therefore be given for unbroken to signify exterior
in the lower position of the 4-phase pattern, with the broken
line signifying interior in the same position. The unbroken
line in the upper position can then be used to signify social,
and the broken then signifies individual.
Alternatively, the upper position might be used for exterior-interior,
with unbroken again signifying exterior and broken
signifying interior. In the lower position, social
would then be unbroken and individual would be broken.
In both preferences, it is exterior
that are unbroken
. Such preferences
could easily be seen to reflect a particular set of biases -- fragmented
individual subjectivity faced with seamless external society -- with other
biases associated with upper
. An alternative bias
would see the individual subjectivity as seamless (unbroken
with fragmented external society (broken
). Whichever choices the
user entertains, he/she will be challenged by the alternative implications.
The point being that fixity in such matters is a trap. The representation
evokes participation in a cognitive dance.
7. Since William Huff (1992) has made creative use of the 8 trigrams
to distinguish 8 types of word pair (such as "peace" and "piece") according
to meaning, pronunciation and spelling, these
have been included as examples in the 8-phase case. However, his system
of associating meaning with the lowest line in the trigram has been
reversed (to the highest), although his coding of same (unbroken
line) and different (broken line) has been retained. He has extended
his work to interlingual word pairs.
8. In connection with the 8-phase pattern, it is appropriate to recall
patterns of response to value dilemmas, such as the Buddhist Eightfold
Way, Erik Erikson's scheme of eight value crises, and their relationship
to virtues and sins (see review)
9. There is a classic Buddhist text entitled the Brahmajala Sutta
(The Discourse on the All-Embracing Net of Views). This appears
to be unique in endeavouring to map out as a system the complete set of
fundamental viewpoints. It is the first sutta in the entire collection
of the Buddha's discourses in the Pali Tripitaka. Its importance stems from
its primary objective, namely the exposition of a scheme of 62 cases designed
to include all possible views (past and future) on the central concern
of speculative thought, the nature of the self in relation to the world
Its patterning principles bear an intriguing relationship to the 4-phase, 8-phase
and 16-phase structure of the above framework, themselves divided between
2 fundamental sections.
10. The above framework builds upon earlier explorations by the author
relating to the challenges
of comprehension. These include the role
of number in the representation of sets of values, principles and insights
(Judge, 1978) and the design of systematic number-based
sets taking into account many different approaches to the organization
of knowledge (1985) -- note comments on 2-phase,
and 16-phase. There
is also an analysis
(1986) of an extensive experiment
relative to the special case of the 64-phase I Ching. The cross-cultural
epistemological implications from the perspectives of a range of authors
have also been reviewed (1993). The challenge of such perspectives for
appropriate strategy articulation has been presented as an extensive series
of comments (especially from point 10) within the framework of the
Encyclopedia of World
Problems and Human Potential. An 8-phase pattern of trigrams has been
explored in responding to the challenges of United Nations reform (1986).
The need to extend static insights into dynamic insight has been explored
in more recent paper
11. With respect to the I Ching binary code, it is important
to bear in mind the work of Martin Schonberger (1992) on its relation to
the genetic coding system based on 4 codons -- on which so much effort
is currently being expended in the Human Genome Project. The relationship
has been further explored by Katya Walter (1996) and Steve
Krakowski (1996). The latter's work indicates how people can choose
to derive meaning from a projection process. Tony Smith's study,
building on Walter's, is especially interesting in establishing a relationship
to models of fundamental physics.
12. Although emphasis in commentary on the I Ching focuses on the 64-phase
set of hexagrams, explanations of its origins show the necessary development
in understanding from the 2-phase, through the 4-phase and 8 phase patterns.
13. With respect to the 16-phase pattern, the Myers-Briggs
Type Indicator ® (based on the work of Jung on personality types)
offers some interesting insights. This positions individuals with respect
to preferences on four dimensions:
Extraversion (E) or Introversion (I)
Sensing (S) or Intuition (N)
Thinking (T) or Feeling (F)
Judging (J) or Perceiving (P)
Results are generally reported with letters representing each of the preferences
as indicated above. This gives 16 possible ways to combine the binary
preferences, resulting in 16 personality types or response clusters
(eg ISTJ, ISTP, ESTP, etc). Though many factors combine to influence an
individual's behaviors, values, and attitudes, the four-letter type descriptions
summarize underlying patterns and behaviors common to most people of that
type (see summary
of 16 types).
1. Perhaps the most fundamental insight of commentaries on the 64-phase
I Ching pattern is that conditions change. As the Book of Changes,
it is the relationship between the conditions which is as important
as the conditions themselves. It is in this sense that the approach of
Myers-Briggs, for example, is characteristic of a static rather than a
dynamic perspective. It is indeed the case that people can be trapped in
a particular condition. It is however vital to recognize how they can transform
from one condition to another.
2. The line coding of the I Ching, and of the line-structures
above, is used to represent the possibility of change. Thus an unbroken
line can change into a broken line, and a broken line can change into an
unbroken line. In doing so the line-structure is transformed to represent
one of the other conditions in the pattern. All the line-structures
in a given pattern are connected by transformational pathways in this way.
All the lines in a line-structure do not necessarily change at the same
time. Traditionally the tendency of any one of them to change is indicative
of a qualifying condition that lends itself to a particular interpretation.
Examples of such qualification can be seen from an I Ching experiment.
3. The challenge is to explore (and comprehend) both the static conditions
and their tendency to transform into other conditions in a given pattern.
Clearly a condition may be static over an extended period -- constituting
either a valuable stable platform (a "type"), or a trap. Transformations
between conditions may take place very rapidly. Traditionally, for example,
a breathing cycle can be understood as passing through a series of conditions.
Practitioners of a breathing discipline may understand this in terms of
a 2-phase pattern (inspiration / expiration) or more complex patterns.
The same could be said of combustion engine or similar cycles. The dynamic
pattern of conditions is then clearly vital to a larger process than is
obvious from the perspective of any single condition. In this sense there
may be personality "types" that are characterized more by a dynamic pattern
of transformation between a number of conditions than by any single condition.
Psychotherapists, for example, are concerned with pathological cycles of
4. A key concern is how to design a viable transformation pattern or
cycle. What conditions should form part of the pattern? How many of them
are required for the cycle to be sustainable? Such challenges could be
seen in terms of designing a dance -- how many steps are required? Or in
composing a piece of music -- how many chords are needed to make an attractive
melody? In each case an acceptable sequence needs to be determined, plus
a sense of a viable whole.
5. In changing from one condition to another, the possibilities are
to impose constraint on a free condition (eg broken to unbroken line) or
to free up a constrained condition (eg unbroken to broken line). But the
framework is less obvious than this implies. The constraint on a condition
may be due to the context of a line (unbroken lines above and below a broken
line). The constraint may be due to vacillation or subservience (broken
line) in relation to commitment and direction (unbroken line).
1. Just as the framework is about the various combinations of static
and dynamic, so it is also about the varieties of comprehension through
objective knowledge in contrast to comprehension through subjective
identification -- namely knowing about bicycle riding (in theory) and
being able to ride a bicycle in practice. It is as much about "explanation
of" as "being a part of" -- although the various combinations of these
extremes are explored through the line-structures in the different patterns.
2. These variations may be explored by associating theoretical comprehension
with an unbroken line and practical comprehension with a broken line (for
3. In the 4-phase pattern, emphasis on theory can lead the bicycle rider
to fall off the bike. Emphasis on practice may simply result in entrapment
in riding for riding's sake -- without direction. The successful rider
shifts between all 4 phases -- allowing intellect and instinct to come
into play and to play off against each other, each overriding the other
4. The 4-phase pattern may also illustrate the variety of meditative
relationships between knower and known -- from objective knowing to subjective
identification with -- without giving priority or preference to any one.
It is the pattern that holds the larger truth. The 8-phase pattern of course
a richer range of insights. Buddhists have extensive articulations of such
5. Because of the metaphors through which the traditional line-structures
are usually explained and understood, each structure may be usefully compared
to the stanza of a poem. Each pattern of structures then becomes a poem.
Through the changes, meanings ripple through the stanzas and across the
structures as associations -- building up a pattern of resonance that carries
the significance of the poem as a whole.
6. Comprehending the dynamics of the 8-phase pattern can be explored
in a very immediate manner by according attention to the way in which one
engages in physical, emotional or intellectual activity over a period of
minutes or hours. Various combinations of one or other may be active or
passive, engaged or disengaged. It becomes clearer how and when there is
a need to shift from one condition to another in the pattern. More challenging
is to explore this in terms of the 16-phase pattern, perhaps associating
principle (or values) with the additional fourth line (as the "highest"
in the line structure).
7. Understanding how people shift around a pattern may also be clearly
seen over a day or week of activity -- work, rest, play, etc. Perhaps most
interesting, this pattern is manifest even in the case of those who would
otherwise be stereotyped as locked into behaviours characteristic of a
particular line-structure in a pattern. People need to shift around a pattern
to renew and sustain themselves. This relates to time
budget studies, as initiated in 1964 by Alexander Szalai (1972)
8. Another approach to comprehension of the dynamics of a pattern is
to consider the arguments successively deployed by a skilled salesman sensitive
to resistance and opportunities, shifting ground and changing mode. Of
related interest is insight into confidence artistry -- including its possible
relevance to governance (see review).
9. From the 4-phase pattern onwards, each pattern may be represented
with the line-structures configured together in a circle -- instead of
the tabular presentations above. Such circular presentations are a common
feature of traditional I Ching commentary -- concentric variants
are used in the geomantic compasses of the newly fashionable feng shui.
One way to seek comprehension of such circles is to consider each of them
as a form of wheel. In contrast to wheels of conventional vehicles for
transportation over a 2-dimensional tangible surface, such a wheel may
be considered as a device for the transportation of a viewpoint around
a qualitative, multi-dimensional space -- a kind of "all-quality" vehicle
(rather than an "all-terrain" vehicle). Travel in such a vehicle evokes
and traverses qualitative experience. Aspects might, for example, be compared
to the freshness of remembered experience as a child on an ideal day in
the country -- hills and lakes, fire and water, thunder and lightning,
wind and calm, with the sense of awe and adventure associated with the
ups and downs of the surprising sequence in which these were encountered
and how they interwove with, and were echoed by, the dynamics of relations
with those with whom the day was shared.
Application to intractable polarities
Some challenging polarizations, characterized by communication gaps,
[NB: Some comments on the above document
are presented seaparately for convenience]
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