Of the six new forms of politics (the former being Democratization, Gemeinschaft, Existential, Emancipation and Empirical politics) the Politics of Theory is the strangest, the most radical and the most complex. It, more than any of the previously discussed ones, builds upon the successful implement­a­tion of the other five. If you don’t have all the […]

We are imagining a future in which we as a society find ways of mon­i­toring the development of a number of key issues that pertain to the inner growth and existential wellbeing of all members of society—then offer­ing support to all citizens during key transitional periods of their lives in acc­ordance with their needs and

Our work, as metamodern philosophers and scientists, is to rewrite the very fabric of what is real, as our participatory perspectives ex­press higher truths, as they mirror more profound insights—and land us in a vast landscape of reflections, gazing deeper into the abyss. Science is the process of building upon what we know, which ultimat­ely

The first three forms of politics—Democratization, Gemeinschaft and Exist­en­tial—serve to spur subtle but pervasive transformations of society and every­day life, until we reach a higher equilibrium of human well­being, as we achieve a listening society. As I argued in the first part of this book, this follows a long-term historical trend of increa­sing inti­macy of

There have been many versions and nuances of the idea that there may in fact be an in­timate relationship between madness and civilization; that civ­ilization itself is bound to growing exi­sten­tial challenges and an escala­ting inner chaos: Marx’s alienation; Durkheim’s anomie; Weber’s iron cage and disenchantment; Fr­eud’s idea that civilization forces us to lock up

Just as the value of money can be deflated[i] in the material eco­nomy, so can the honest search for truth in the public domain of ideas and morals. The truth, or the signaled truth-seek­ing of people, can be viewed as increasingly hollow and cheap when their claims aren’t matched by ac­tual be­haviors and sacrifices made.

“I want to live, I want to give I’ve been a miner For a heart of gold. It’s these expressions I never give That keep me searching For a heart of gold And I’m getting old.”[i] —Neil Young It is as though civilization itself is getting too old. And with age foll­ows either decay, dementia

The following is work-in-progress and based on a few loose notes from Hanzi Freinacht’s work on his upcoming book ‘The 6 Hidden Patterns of History’. This is the third book in Hanzi’s metamodern guides series. It takes on a developmental approach to world history and does so through the lens of six overarching developmentally derived

Existential Politics should organize investments into new support struct­ures for personal growth. I would like to suggest that we reintroduce—on a wide, socie­tal level—the medieval notion of the via contemplativa, the contempla­tive life path. The term vita contemplativa (vita, with a “t”) is more comm­only used —most famously in Hannah Arendt’s The Human Condition from

“To see the universal and all-pervading Spirit of Truth face to face, one must be able to love the meanest of creation as oneself. And a man who aspires after that cannot afford to keep out of any field of life. That is why my dev­otion to Truth has drawn me into the field of