Imagine...

You are about to board a bus for a long night ride, when you notice the flickering streaks of light emanating from two wax candles, placed where the headlights of the bus are expected to be. Candles? As headlights?

Of course, the idea of candles as headlights is absurd. So why propose it?

Because on a much larger scale this absurdity has become reality.

The Modernity ideogram renders the essence of our contemporary situation by depicting our society as an accelerating bus without a steering wheel, and the way we look at the world, try to comprehend and handle it as guided by a pair of candle headlights.

Modernity ideogram

Our proposal

The core of our knowledge federation proposal is to change the relationship we have with information.

What is our relationship with information presently like?

Here is how Neil Postman described it:

"The tie between information and action has been severed. Information is now a commodity that can be bought and sold, or used as a form of entertainment, or worn like a garment to enhance one's status. It comes indiscriminately, directed at no one in particular, disconnected from usefulness; we are glutted with information, drowning in information, have no control over it, don't know what to do with it."

Neil Postman

What would information and our handling of information be like, if we treated them as we treat other human-made things—if we adapted them to the purposes that need to be served?

By what methods, what social processes, and by whom would information be created? What new information formats would emerge, and supplement or replace the traditional books and articles? How would information technology be adapted and applied? What would public informing be like? And academic communication, and education?

The substance of our proposal is a complete prototype of knowledge federation, by which those and other related questions are answered.

Our call to action is to institutionalize and develop knowledge federation as an academic field, and a real-life praxis (informed practice).

The objective of our proposal is to restore agency to information, and power to knowledge.

An application

The Club of Rome's assessment of the situation we are in, provided us with a benchmark challenge for putting the proposed ideas to a test.

Four decades ago—based on a decade of this global think tank's research into the future prospects of mankind, in a book titled "One Hundred Pages for the Future"—Aurelio Peccei issued the following call to action:

"It is absolutely essential to find a way to change course."

Peccei also specified what needed to be done to change course:

"The future will either be an inspired product of a great cultural revival, or there will be no future."

Aurelio Peccei

This conclusion, that we are in a state of crisis that has cultural roots and must be handled accordingly, Peccei shared with a number of twentieth century's thinkers. Arne Næss, Norway's esteemed philosopher, reached it on different grounds, and called it "deep ecology".

In "Human Quality", Peccei explained his call to action:

"Let me recapitulate what seems to me the crucial question at this point of the human venture. Man has acquired such decisive power that his future depends essentially on how he will use it. However, the business of human life has become so complicated that he is culturally unprepared even to understand his new position clearly. As a consequence, his current predicament is not only worsening but, with the accelerated tempo of events, may become decidedly catastrophic in a not too distant future. The downward trend of human fortunes can be countered and reversed only by the advent of a new humanism essentially based on and aiming at man’s cultural development, that is, a substantial improvement in human quality throughout the world."

The Club of Rome insisted that lasting solutions would not be found by focusing on specific problems, but by transforming the condition from which they all stem, which they called "problematique".

Can the different 'headlights' we are proposing help us "find a way to change course"?

The Holotopia project is conceived as a knowledge federation-based response to Aurelio Peccei's call to action.

We did not repeat The Club of Rome's research, or verified their conclusion; that we must find a way to change course is now written on the wall. We focused on answering the questions that remained, such as Why is a change of course realistically possible? What do we need to do? What might the new course be like?

A vision

Since Thomas More coined this term and described the first utopia, a number of visions of an ideal but non-existing social and cultural order of things have been proposed. But in view of adverse and contrasting realities, the word "utopia" acquired the negative meaning of an unrealizable fancy.

As the optimism regarding our future faded, apocalyptic or "dystopian" visions became common. The "protopias" emerged as a compromise, where the focus is on smaller but practically realizable improvements.

The holotopia is different in spirit from them all. It is a more attractive vision of the future than what the common utopias offered—whose authors either lacked the information to see what was possible, or lived in the times when the resources we have did not yet exist. And yet the holotopia is readily realizable—because we already have the information and other resources that are needed for its fulfillment.

The holotopia vision is made concrete in terms of five insights, as explained below.

Making things whole

What do we need to do to change course toward the holotopia?

From a collection of insights from which the holotopia emerges as a future worth aiming for, we have distilled a simple principle or rule of thumb—making things whole.

This principle is suggested by the holotopia's very name. And also by the Modernity ideogram. Instead of reifying our institutions and professions, and merely acting in them competitively to improve "our own" situation or condition, we consider ourselves and what we do as functional elements in a larger system of systems; and we self-organize, and act, as it may best suit the wholeness of it all.

Imagine if academic and other knowledge-workers collaborated to serve and develop planetary wholeness – what magnitude of benefits would result!

A method

We see things whole

"The arguments posed in the preceding pages", Peccei summarized in One Hundred Pages for the Future, "point out several things, of which one of the most important is that our generations seem to have lost the sense of the whole."

To make things whole—we must be able to see them whole!

To highlight that the knowledge federation methodology described in the mentioned prototype affords that very capability, to see things whole, in the context of the holotopia we refer to it by the pseudonym holoscope.

The characteristics of the holoscope—the design choices or design patterns, how they follow from published insights and why they are necessary for 'illuminating the way'—will become obvious in the course of this presentation. One of them, however, must be made clear from the start.

We look at all sides

Holoscope ideogram

If our goal would be to put a new "piece of information" into an existing "reality picture", then whatever challenges that reality picture would be considered "controversial". But when our goal is to see whether something is whole or 'cracked', then this attitude must be changed.

To see things whole, we must look at all sides.

Some of the views we are about to share may make you leap from your chair. You will, however, be able to calmly enjoy this presentation, if you bear in mind that while what is being presented is academically rigorous, but with a different idea of rigor (in the holoscope we take no recourse to "reality"; coexistence of multiple ways of looking at any theme or issues, which are called scopes, is axiomatic) we do not need to make that claim. And we are not making it! Consider what you are looking at as a cardboard map of a city, and a construction site—deliberately and necessarily unfinished, still only sketches. By sharing it we are not making a case for building that specific city—but for developing 'architecture', as an academic field and a real-life praxis. Our call to action is to use 'architecture' (not ad-hoc construction of soaring skyscrapers) to rebuild and revive whatever is presently falling apart.

Holotopia is not our project; it is the project of our generation. It is what we owe to our next generation; and to our home planet. We have only given it a name, to expedite its development. We are now creating a space for it, where so that we may develop it together, and make a difference.

Everything we are presenting is only prototypes. Our invitation is, to begin with, to a dialog about the holotopia vision those prototypes compose together. And a dialog—that change of attitude that already brings us a significant distance into the emerging paradigm—is genuine sharing, communication and co-creation. It involves a genuine striving to overcome our socialized habits of thought, and see things in new ways.

To show up in that co-creative dialog space wearing boxing gloves, to defend old worldviews and power relationships, would be as ill-advised as claiming, in an academic setting, that a certain claim must be true, because it was revealed to the author in a vision.

We modified science

To liberate our thinking from the inherited concepts and methods, and allow for deliberate choice of scopes, we used the scientific method as venture point—and modified it by taking recourse to insights reached in 20th century science and philosophy.

Science gave us new ways to look at the world: The telescope and the microscope enabled us to see the things that are too distant or too small to be seen by the naked eye, and our vision expanded beyond bounds. But science had the tendency to keep us focused on things that were either too distant or too small to be relevant—compared to all those large things or issues nearby, which now demand our attention. The holoscope is conceived as a way to look at the world that helps us see any chosen thing or theme as a whole—from all sides; and in proportion.