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Ask Takudzwa 5 – Revivatory Democracy: Civic Awareness, Colonial Repression, and Human-Centered Politics

 

 

 

 

 

 

 

 

 

 

 

Author: Scott Douglas Jacobsen

Numbering: Issue 1.B, Idea: African Freethinking

Place of Publication: Langley, British Columbia, Canada

Title: African Freethinker

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 6, 2020

Issue Publication Date: TBD

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 555

Keywords: Humanist Society of Zimbabwe, Takudzwa Mazwienduna, Zimbabwe, Zimbabwean Secular Alliance.

Ask Takudzwa 5 – Revivatory Democracy: Civic Awareness, Colonial Repression, and Human-Centered Politics[1],[2]

Takudzwa Mazwienduna is the informal leader of Zimbabwean Secular Alliance and a Member of the Humanist Society of Zimbabwe. This educational series will explore secularism in Zimbabwe from an organizational perspectiveand more. He is a friend and former boss at the now-defunct Cornelius Press in South Africa.

Scott Douglas Jacobsen: If we’re looking at the ways in which Zimbabwe lost one of its leaders, and the ways in which religion continues to influence political life, how can a secular outlook, a humanistic worldview, provide an alternative to the pervasive religiosity in politics?

Takudzwa Mazwienduna: A secular worldview would definitely inspire citizens to participate in the political discourse, becoming active members and reviving democracy. Most Zimbabweans turn to religion rather than facing their political problems like corruption. Civic awareness would also increase if the Zimbabwean population cease to see their leaders as gods whose faults they choose to ignore although they suffer the consequences. Zimbabwean politicians also endorse and appease churches that allow child marriages and deny children medical care or vaccinations to ensure their votes. This definitely comes under scrutiny from a secular perspective.

Jacobsen: If this is done, and if this is accepted, how might this change the overall landscape of policymaking?

Mazwienduna: Policymaking will be based on reason and human-centred, rather than blindly nationalistic and culture centered. Both the government and the society would have more respect for human rights and repressive legislation from colonial times that is still in law today would be removed.

Jacobsen: What have been the central laws preventing full equality of the freethinkers and humanists in Zimbabwe?

Mazwienduna: The Zimbabwean constitution upholds secularism, but people act as if it was a theocracy anyway because of low civic awareness. The majority of Zimbabweans believe that the country is a Christian nation when the constitution says otherwise. There are however anti-gay laws in the constitution and homosexuality is punishable by lengthy prison sentences. There are colonial repressive laws that have been maintained to outlaw protests and free speech such as the Public Order and Security Act (POSA). Zimbabwean leaders still use these laws to silence activists, civil society and their political opponents.

Jacobsen: Thank you for the opportunity and your time, Takudzwa.

Mazwienduna: It is always a pleasure Scott!

Appendix I: Footnotes

[1] Founder, In-Sight Publishing.

[2] Individual Publication Date: August 6, 2020: http://www.in-sightjournal.com/ask-takudzwa-5-revivatory-democracy-civic-awareness-colonial-repression-and-human-centered-politics.

License and Copyright

License

In-Sight Publishing and African Freethinker by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and African Freethinker 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and African Freethinker with appropriate and specific direction to the original content.  All interviewees co-copyright their material and may disseminate for their independent purposes.

Freedoms for French Ex-Muslims

 

 

 

 

 

 

Author: Scott Douglas Jacobsen

Numbering: Issue 1.A, Idea: The Tale of the Tribe: International Apostates

Place of Publication: Langley, British Columbia, Canada

Title: Apostasia

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 3, 2020

Issue Publication Date: TBD

Name of Publisher: In-Sight Publishing

Frequency: Once Per Year

Words: 556

Keywords: ex-Muslim, France, freedom, Islam, Waleed Al-Husseini.

Freedoms for French Ex-Muslims[1],[2]

Waleed Al-Husseini founded the Council of Ex-Muslims of France. He escaped the Palestinian Authority after torture and imprisonment in Palestine to Jordan and then France. He is a friend. 

Scott Douglas Jacobsen: If you could change the laws in France to better reflect the interests of the ex-Muslim community, what would the change in the laws be for you?

Waleed Al-Husseini: In general, I would increase the freedom of speech and make it include everything, because we are in France.

We have more than 300 issues against freedom of speech. It is just 7 in the USA. If I could do this in France, it will be great.

Jacobsen: How are fundamentalist groups attempting to hijack the conversation about ex-Muslims?

Al-Husseini: They just talk about us like cheats of the nation. That we should be killed. Also, this has been said by many French imams. On the internet, there are many Muslims attacking, insulting, accusing, or threatening us.

That is why some of us even close their social media after so many bad threats.

Jacobsen: How is the assertion that criticism of Islam is racism simply illogical? Why is this used as a tactic? In short, how is a set of ideas plus suggested practices not to be conflated with a race?

Al-Husseini: That one of big debate leftists do not want to understand it for their own goals. Islam is not a race. Here the issue, Islam is not African or Arab, so that has never been a race. It is one of the ideas the Left idolizes.

We should criticize all ideologies. That is why we really need a redefinition of terms and to use things for their actual names, not mixing like what happening now everywhere in this world.

Jacobsen: Where do Muslims make legitimate criticisms of ex-Muslims?

Al-Husseini: Nowhere yet.

Jacobsen: Where do Muslims make incorrect assertions about ex-Muslims?

Al-Husseini: This exists everywhere; any Muslim you can meet.

Jacobsen: How is the public conversation changing around religion in France, and about those who leave religion?

Al-Husseini: In France, things become more limited, like what I said before, in the name of peace for society. Nothing to offend Muslims, or increasing the hate for Muslims, these things have always limited our speeches.

Jacobsen: Thank you for the opportunity and your time, Waleed.

Image Credit: Waleed Al-Husseini.

Appendix I: Footnotes

[1] Founder, In-Sight Publishing.

[2] Individual Publication Date: August 3, 2020: http://www.in-sightjournal.com/freedoms-for-french-ex-muslims.

License and Copyright

License

In-Sight Publishing and Apostasia by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, In-Sight Publishing, and Apostasia 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and Apostasia with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.

An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine)

 

 

 

 

 

 

 

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 23.A, Idea: Outliers & Outsiders (Part Nineteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 1, 2020

Issue Publication Date: September 1, 2020

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 7,956

ISSN 2369-6885

Abstract

Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla flavour.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife. He discusses: boxing; the greatest boxer of all time; what boxing gives him; psychology; does psychology qualify as a science in some ways; does psychology not qualify as a science in other ways; originally become interested in the question of psychology; mathematical codes in the Kabbalah; found anything so far; the original Kabbalah; looking for mathematical codes; the central purpose of looking for codes in the Kabbalah; the health risks in boxing; any definitive conclusions on psychology as a science or not; the beatings; Tyson; biological father; mother’s defence and/or reaction to the beatings by his stepfather; the boxing gloves and the pushing ball; Catholic school; years in the Catholic school; corporal punishment; the bullying; win:loss ratio; flesh of the ear; psychology; psychological constructs; apparent reflections of real knowledge about human psychology; Noetics; a legitimate form of inquiry and thinking; What would delegitimize it as a form of inquiry and thinking; the roots of Noetics, etymologically; the neologism; objects of study, relations orienting objects of study, and operations by which to perform studies on the objects and the relations in Noetics; siblings or extended family during the beatings; the rest of the family’s opinion; biological father and stepfather; to physical beatings or emotional-verbal berating; lifelong impacts; the psychology of the abuser; the Catholic hierarchs; parts has psychology mistaken for the whole; some of the more modern manifestations of this automatism in psychology; a Yeshiva; the Catholic school; Rabbi Akiva and Shimon bar Yorjai; (White) kabbalah and “black kabbalah”; Madonna; 14 years of familial, schoolmate, and educational authority beatings; “methodological reiteration” and “constant and indefinite process of trial and error tests”; biological father; divorce; a son of a divorced family and someone abused by a replacement male authority figure; forming the parts of a systemic structure; a systemic structure; evolution of homo sapiens tell us about such a hypothetical systemic structure via its biological substratum; zero connect between the conscious and the unconscious; “burst”; the difference in treatment of siblings; intelligence is carried via the mother; the sociocultural strictures on women in our societies; the cathectized energy; women “bear everything”; the two pure substrates and the mixed substrate; this mega-structure; mega-structure means something like a complex; the more intelligent tend to have fewer children; separated, disenfranchised, and left apart, estranged, from parents and siblings; the hypochondriatism; the existential humanistic theoretical models failed; why traditional religion failed; atheism and Humanism failed in current form; the differences one might find in the brain; fear of rejection and loneliness; the reckoning for high-IQ societies; others of high intelligence; common misconceptions of noetics; “logical principles”; “validity” and “truth”; confusing validity with truth; the unifying bases, premises in its field of inquiry; critical while friendly inquiry; mis-use or abuse as a system of inquiry via faith-based traditions or through purely empiric traditions; others who pioneered this field; current leaders in this field; frauds proposing to be part of this field; and the real and Truth.

Keywords: Christian Sorensen, Gnoseology, Noetics.

An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine)[1],[2]*

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: When did you get into boxing?

Christian Sorensen: That was when I was about eight years old, and my godmother gave me a pair of gloves and a pushing ball, that I hung on a tree in my house.

2. Jacobsen: Who was the greatest boxer of all time (to date)?

Sorensen: In my opinion Mike Tyson.

3. Jacobsen: What does boxing give you?

Sorensen: The chance of being able to relive, the constant beatings my stepfather gave me, and they gave me in a Catholic school of wealthy people, for being physically weak and different, but facing this time, from the opposite lane, bigger and stronger fighters than me.

4. Jacobsen: What is psychology?

Sorensen: It is a discipline, that studies the behaviour and the human mind, their conditioning factors, and the variables that can modify them.

5. Jacobsen: How does psychology qualify as a science in someways?

Sorensen: Currently, besides from presumptuously claiming to be a science, it does not qualify with anything else.

6. Jacobsen: How does psychology not qualify as a science in other ways?

Sorensen: I think that psychology throughout its history, has constantly placed the wagon before placing the oxen, since it has been quite proliferating from the point of view of its models and theoretical systems developments, but at the same time, has done it as if building a house of cards, because ultimately these are almost completely devoid of any scientific basis. In this sense, unlike the empirical-experimental sciences, basic stages that are necessary and are fulfilled by any one of them, have been skipped, due to the fact, that psychology has ignored what should always precede as a must, any type of theoretical construction. The aforementioned is evident enough since this discipline has not even been able, to adequately define until now the most basic issues, such as occurs for example with the object of study, and with the adaptation of the scientific method, in relation to its characteristics and nature. Consequently neither has been capable, to define the research hypotheses associated in turn with the independent and dependent variables, which aren’t really empirically refutable, nor has it had the scope to propose no kind of scientific law, as a logically unavoidable preamble for any further progress.

7. Jacobsen: When did you originally become interested in the question of psychology as a science or not? It is an inherently interesting question, especially when I was working in three psychology labs at once. It was a tacit assumption in the affirmation, in some, and in the negation, in others.

Sorensen: I was interested in that problem during my doctorate in Philosophy, because I was struck, by the presumption through which it was as an undeniable fact, that psychology is a science. I think that by doing so, psychology runs the risk of taking the parts for the whole, in other words to fall into an automatism, when imagining that because there are theoretical models with a clear experimental inclination, such as occurs with the radical behaviourism of B.F. Skinner, and with cognitive-behavioural and systemic approaches, that then wrongly it could be assumed as something necessarily, its scientific status. Therefore according with the above, what actually happens, is that the attempts to flirt with science, can only be accepted as nothing more than mere manifestations of a sort of scientific mimic, similar to what occurs when it is said, that a swallow does not make Summer.

8. Jacobsen: When did you become interested in mathematical codes in the Kabbalah?

Sorensen: It was a process, some years ago that coincided when I lived with my family in the orthodox city of Bnei-Brak in Israel. There I was studying in a Yeshiva, and after visiting the tombs of Rabbi Akiva and Shimon bar Yorjai in Meron, although in that environment it was generally not considered correct to do so, I was motivated to study deeply the Zohar, since I had the hypothesis that there were mathematical codes, which are susceptible to be deciphered.

9. Jacobsen: Have you found anything so far?

Sorensen: I think that at least, I have the certainty of what it is not. In my opinion, the Kabbalah has different levels of depth or elevations, and from that point of view, its highest level would have to do with mathematical codes, but not in the form of numerology and gematria, which is how it is usually conceived, when assigning a numerical value to each of the twenty-two characters of the Hebrew alphabet, from which different combinations and interpretations are made afterwards. Rather, I believe that these mathematical codes, need to be found in what I will denominate as Black Kabbalah, which would be the opposite of the aforementioned, since they should be deciphered along and between the unwritten spaces, of the rows or lines that form the Torah texts.

10. Jacobsen: When did the original Kabbalah begin?

Sorensen: I believe that the origin of the Kabbalah, coincides with Abraham’s life as a patriarch. What is relevant about this historical landmark, is that it corresponds to the change in the nature of the Kabbalah, since at that time, it was a popular knowledge to which everyone had access. It was a little after that, that took a radical turn by becoming a hidden and secret wisdom, regarding which only a few had access, in concrete those that were expert in Torah and who lived strictly according to the Halacha. This last, was until about twenty years ago, indeed after that it was opened again, in order to spread its wisdom among those who were interested in acknowledging this path and put it into practice.

11. Jacobsen: How does looking for mathematical codes in the Kabbalah differ from looking for mathematical codes in other things?

Sorensen: The mathematical codes in other things, allow to reach some result, while in the codes of Kabbalah no results are reached, since their codes as such are an end in itself.

12. Jacobsen: What would be the central purpose of looking for codes in the Kabbalah?

Sorensen: The purpose is to take the reason beyond its own limits, that is to say, to be able to cross this dimension of which we’re aware in order to enter another, without knowing what we are going to find out, or what are the laws that will act on it, but at the same time by pre-sensing it as existing, since in certain way the latest implies no matter what plane is alluded, some degree of effective reality. Somehow it is similar, to expect to have an encounter with a loved one, after having only seen its silhouette, nevertheless with the intuition that once the veil is removed, it will be possible to contemplate the truth of its figure through the eyes of the soul.

13. Jacobsen: What are the health risks in boxing?

Sorensen: All the conceivable risks, including death. I somehow think, boxing is a way to get in touch with one’s own thanatian drive, and lastly to dance with death.

14. Jacobsen: Have you come to any definitive conclusions on psychology as a science or not, or, at least, on sub-disciplines within the remit of psychology?

Sorensen: Nothing is definitive, since nothing is more definitive than change. I think that it may still take about two or three centuries for psychology, to reach a scientific status, because in some way, it is similar to a chain that still lacks links, therefore can’t be recognizable as something delimited and distinguishable. For now, in my opinion, it is only a discipline that doesn’t own a respectable body of knowledge. Therefore, practically nothing can be said about its validity or not, due to the fact that occurs with it almost the same which happens with arts. Indeed both are legitimate knowledge, in an aesthetic sense, but are not valuable regarding their theoretical structure, from a measurable perspective. In other words strictly speaking, basically in the case of psychology, is not possible to determine if it is or it is not, a reflection of a given object in reality, in consequence can be concluded, from a scientific prism, that its theoretical models and systems, actually aren’t knowledge.

15. Jacobsen: What age did the beatings start? What age did the beatings stop?

Sorensen: They started when I was about two years old, when they forced me to walk with a belt pulling my stomach, because I didn’t want to do so, and they ended up at school when I was sixteen years old.

16. Jacobsen: Have you seen that clip of him ducking and dodging in latter middle age with incredible adeptness and speed, Tyson?

Sorensen: I did see him training for his fight with Evander Holyfield. He is in very good shape, and despite his age, Tyson has maintained his power and speed.

17. Jacobsen: Where was your biological father?

Sorensen: A few blocks from where I lived. I think, he never realized what was going on with the abuses. I believe that even though this topic, regarding the episodes of abuses and my adulterous origin, were an open secret, around it there also was a sort of very good compartment of information. Until his death, he was a partner in businesses with my stepfather. When I was a kid, I used to go to his house to play with my two half brothers, however when I had to do my preparations for the Bar-Mitzva, which we were going to do with one of them, since we had the same age, my stepfather suddenly objected it, and prevented me, from having contact with him and my half brothers again.

18. Jacobsen: What was your mother’s defense and/or reaction to the beatings by you stepfather?

Sorensen: Actually apart from praying, I think that nothing else.

19. Jacobsen: Do you still have the boxing gloves and the pushing ball?

Sorensen: They were kept in my parents’ house until not long ago, but I think that after they moved; they got rid of those things.

20. Jacobsen: Why attend Catholic school?

Sorensen: Because apart from the fact, that this school was socially very well seen, since it was frequented by wealthy families, my mother despite being of Jewish origin from her mother, and coming from a family that for generations, was secular and freemasonic, suddenly decided in life, while being married, to deny her origins and family traditions, by becoming an extremist Catholic, and by convincing my stepfather, to convert from Lutheranism to Catholicism.

21. Jacobsen: How many years in the Catholic school?

Sorensen: Six years.

22. Jacobsen: Was corporal punishment part of the school system?

Sorensen: In my particular case, I think so, since it was evident that the teachers and authorities endorse it, despite this situation, was not a generalized fact seen with other students. The way it was channelled, was through my classmates, and higher-level students.

23. Jacobsen: Why the bullying in the school? I recall Professor Noam Chomsky describing anti-Semitism so ‘thick that you could cut it with a knife’ back in his day.

Sorensen: As with all the actually unopened secrets, this case was not the exception, since everyone knew my story, but cynically nobody spoke openly and straightly about it. Here there was a lethal mixture, because on the one hand there was a strong anti-Semitism, due to the fact that my mother and I were considered pigs marranos, and also because she was seen as a whore, who was called to atone for her sins. I remember that several times, while my mother was seen passing by the large window of the classroom, the teacher and my classmates began to make anti-Semitic comments, and to say insults treating her as a prostitute, which right away triggered me to come to her defense, by being indeed openly sarcastic and scathing. Every time this occurred, I confronted them as usual, except on one occasion when the pan turned. That time as usual, they were laughing at my mother, but instead of having several fronts opened, I focused exclusively on the teacher, and like a belldog I did not loosen him, until he had no choice but to remain silent, and withdraw flushed with shame and rage from the classroom. Afterwards the priests wanted me to apologize, but since I refused to do so, they punished me suspending me from classes. Anyhow it was useful what I did, because even though the insults towards her continued as hallway rumors, at least they stopped uttering them in public.

24. Jacobsen: What is the win:loss ratio for the boxing bigger and stronger fighters in general for you?

Sorensen: 0:1 respectively, since regardless of the record of battles won, I don’t know any of them, that either for health reasons or for leading a life dissipated and wild, hasn’t lost everything in their existence.

25. Jacobsen: Any thoughts, or emotions really, onTyson’sappetite for flesh of the ear?

Sorensen: It was a desperate cry of helplessness, for not tolerating the frustration of being defeated in that match, and on his return to boxing, when he was already old, and after having an undefeated career.

26. Jacobsen: Does psychology qualify as a “discipline” on this level or merely as one on paper and not in practice?

Sorensen: I think that psychology, is similar to a paper tiger, since without even judging it, feels itself as if it was a science, when actually it is not in any sense. Nevertheless, it could be treated as a discipline, but not as an art, because unlike the latter, and although possesses a theoretical body, that strictly speaking, and due to the reason that is not validatable, from an empirical-experimental perspective, is neither knowledge, has from the other side, the intention of constituting scientific theoretical systems, through its work. In other words, while it is holding a deficiency in this context, on the other hand guides its intentionality, towards a last end. Therefore it is deducible to infer, that the scientific status for psychology, in a perfeasibility sense, which in turn, I would denominate as methodological reiteration, is associated with a constant and indefinite process of trial and error tests, based on a temporary asymptote, where the goal searched, should be reached at a certain indeterminate point, although this must be identified with a theoretical infinity.

27. Jacobsen: What psychological constructs seem to be delving into some level of deeper truths about the human condition and the human being?

Sorensen: I think that psychoanalytic models, as they deepen the understanding of the functioning of the unconscious and of conscious mechanisms, and the systematic procedural cognitive models as well, because they manage to study and integrate cognitions and feelings, with behaviours and inter-individual relationships, as forming parts of a systemic structure.

28. Jacobsen: What parts of psychology as currently practiced, in doctoral research and after, seem to hint at some roots – maybe using the aforementioned psychological constructs? Not necessarily “knowledge” as previously defined, but, rather, partial images or apparent reflections of real knowledge about human psychology.

Sorensen: I think that fundamentally it is circumscribed to neuro-psychology, since through it, the psychological functioning, that is to say the behaviour, cognitions and affections, are landed to a biological base or substratum, which means that between the psychological and the biological factors, one of them tends to be automatically scientized.

29. Jacobsen: What is Noetics?

Sorensen: It is the critical study of knowledge, that seeks to value it, in relation to its formal logical validity, and to the ontological reality.

30. Jacobsen: What demarcates this as a legitimate form of inquiry and thinking?

Sorensen: The logical principles.

31. Jacobsen: What would delegitimize it as a form of inquiry and thinking?

Sorensen: To confuse validity with truth.

32. Jacobsen: What are the roots of Noetics, etymologically?

Sorensen: It comes from the Greek word noetikos, which means, what is related to the nous, that strictly speaking signifies the capacity to intellegy immediately an idea, that is to say without the need, as occurs with logos, of the intermediation of discursive reasonings.

33. Jacobsen: Why the neologism?

Sorensen: Because a man is like a planet, since it doesn’t have holes. Therefore needs neologisms, to emphasize the fact of having its own world, and for leaving spaces in language, due to the reason that metaphor cannot give it.

34. Jacobsen: What are its objects of study, relations of orienting the objects of study, and operations by which to perform studies on the objects and the relations in Noetics?

Sorensen: Noetics is equivalent to gnoseology, therefore encompasses all the objects of thought, including those that regard intuition, in the sense of intus legere, and of the epistemic ones as well, which are related to science.

35. Jacobsen: Where were your siblings or extended family during the beatings or the talk within the family, if any, about the beatings?

Sorensen: I was the oldest one. I had a godmother, who was Jewish and a psychologist. She was always very concerned about me, and several times confronted my stepfather, when he found out that I was beaten or mistreated. Every year, in my birthdays, we spent the whole day together. Once, she gave me a pair of sneakers, that I loved very much, and I had wanted them for a long time. When I got home, my stepfather forced me to return them, threatening me not to tell her the real reason, because he had warned me not to ask those sneakers, since as a Jew I had to get used to receiving only second-hand gifts. When I went to her, I was very scared, but even though I tried to find justifications, she realized what was going on, and immediately went to confront him. The short story of it, was that I managed to keep the sneakers, and my stepfather had to resign himself and could not reprimand me.

36. Jacobsen: What was the rest of the family’s opinion of your stepfather?

Sorensen: My stepfather, as father, was absolutely different with all my half brothers. He has always been very loving and concerned, and has never beaten or mistreated them. In turn, they love him very much, and have always seen his parental figure as a good role model. My mother, for her part, has suffered a lot with being married in every way, but has never done something, because she has always preferred her comforts above anything else. The rest of the family, has always been clear about the abysmal differences he made with me in relation to my half brothers. Even it could be said, that they were scandalized by these abusing behaviours, and in fact many times they teared their clothes for this reason, but in summary, they preferred never to get too much involved into it, as a manner of avoiding any kind of conflicts.

37. Jacobsen: How many times did your mother marry or remarry? What about your biological father and stepfather?

Sorensen: My mother has been married only once. What happened to me, was a slip within the marriage, that has been kept with seven locks in order to maintain social appearances and a good reputation. When my mother was dating my stepfather, she introduced him with my biological father, who was, in turn, the boyfriend of her best friend since they were girls, so that they could do business with each other. With the passage of time, my mother lost her best friend, because this last never forgave what she did being friends. After a while they got divorced, and they both continued to have businesses in common, although with a tense and distant relationship, until he died almost thirty years ago.

38. Jacobsen: What do beatings do to children? How do young men and adolescent boys, even quite young boys, react to physical beatings or emotional-verbal berating?

Sorensen: They harm them in every way, by leaving wounds, that although they can lick them alone, as dogs do to heal themselves, can never be erased, because they remain as indelible traces of suffering. I think that they react depending on each case, with a lot of frustration, anger and fear, for feeling powerless, of not being able to do anything to change that situation, and at the same time, they feel guilty and responsible for believing that they are the cause that ultimately provoked these abuses.

39. Jacobsen: Do you believe there are lifelong impacts from these things, these actions, on the young?

Sorensen: For this life and the other if there is any.

40. Jacobsen: What is the psychology of the abuser?

Sorensen: To joyfully take advantage of the weakest, and if suffering is showed and mercy is implored, then to continue until they burst.

41. Jacobsen: How did the Catholic hierarchs react within this context of the beatings?

Sorensen: By supporting them, and participating with psychological abuses.

42. Jacobsen: What parts has psychology mistaken for the whole?

Sorensen: I think that the existential-humanistic theoretical models, including the transpersonal and bio-energetic psychology.

43. Jacobsen: What are some of the more modern manifestations of this automatism in psychology?

Sorensen: Everything that has to do with the development, and sale of techniques and therapeutic approaches, that offer outcomes that in most cases only have placebo effects, and when they could have any results, these are not sufficiently objectified.

44. Jacobsen: Why were you studying in a Yeshiva at the time?

Sorensen: Because I wanted to accompany the son of my wife, who was living there, and because some rabbis who were considered Tzadikim, estimated that I was blessed by God for the intelligence I had, and they proposed to me to study for becoming a rabbi.

45. Jacobsen: Do you believe the Catholic school wealthy, elite, and anti-Semitic environment carved an independence of mind and a steadfastness in spite of the difficulties of life for you?

Sorensen: I think so. I also think, that it taught me to relativize things, to integrate the good and bad aspects of the objects, and to have a very sharp tongue as well. Sometimes though, paradoxical things happened, due to the fact that many times my mother caught my attention, when I was a child, because according to her, since I was five years old, I had done psychological bullying to my stepfather, who afterwards reacted with anger. I take advantage of mentioning this, because he was also involved in the mistreatment of the school, matter that was recognized by himself, since he had asked the authorities of the school, to do what was necessary, in order to teach me to be more humble. In this regard, I remember that when I was about eight years old, to some extent I liked to debate existential issues, since in this way I had the access key to place him at a crossroads. In concrete, I enjoyed to get to the point in the discussion, where I heard that his stomach was starting to make strange noises, and he had to interrupt abruptly the conversation, for going right away to the bathroom. The fact that he had indigestion, for listening to me, was the moment, in which without the need of using violence with aggressive words or blows, I felt the certainty of having achieved a victory, through a gesture that meant more than a thousand words, and that had a subtlety and cynicism that exceeded that of the priests.

46. Jacobsen: Why focus on Rabbi Akiva and Shimon bar Yorjai?

Sorensen: Because Rabbi Akiva, was one of the most memorable Tzadikim, and since he had been the teacher of Shimon bar Yojai. And regarding the latter, due to the fact that I consider that he is the father of the Kabbalah, because by was capable to put in written form, what represents its most important text, since until then this was only known by oral tradition, and which in turn has allowed to perpetuate the knowledge and study of this wisdom, throughout the centuries.

47. Jacobsen: Have you been juxtaposing and working on the relations between (white) kabbalah and “black kabbalah”? Why did Madonna get into it?

Sorensen: No, since I think that white Kabbalah takes the wrong path. Why Madonna got into Kabbalah? I think that for the same reason why she eats Sushi.

48. Jacobsen: 14 years of familial, schoolmate, and educational authority beatings. No doubt, this would leave an indelible impression. What is the symptomatology for you?

Sorensen: I think that I have gone through several symptomatologies during my life, some of which still persist today. When I was a child and adolescent, I tended to somatize my anguishes and fears in different physical ailments, which in adulthood have mutated and have led me to be a hypochondriac. And as horizontal symptomatology, historically speaking, the fear of rejection and loneliness.

49. Jacobsen: With this “methodological reiteration” and “constant and indefinite process of trial and error tests” aimed at an ‘infinite hypothetical point,’ where does this leave us in comprehension of the full human being, i.e., of the human “soul”? 

Sorensen: In the letter h of the word human.

50. Jacobsen: Why was your biological father so disconnected?

Sorensen: I actually do not know. I think that with my mother there was a kind of folie de deux, since she suffers from the same syndrome. An example that demonstrates the aforementioned, was when once, taking advantage of the fact that my stepfather was travelling, she invited him to the house, but instead of being both alone, she profited off the opportunity for making a blind date with a friend of hers, who was a top model of the time.

51. Jacobsen: Why did they divorce?

Sorensen: Because apparently, she never got over his infidelity, and all the farce that was created around this story, for trying to save social appearances. According to my mother, she never spoke to her again, and unlike him, who never remarried or had a partner again, she literally untied herself, to make her ex-husband suffer in the same way, and that’s why she first married a footballer from the low leagues, and after a while she kept jumping from one partner to another.

52. Jacobsen: As a son of a divorced family and someone abused by a replacement male authority figure, did you ever fear this manifestation in later life from you – in either case?

Sorensen: Before marriage yes, after being married no. I think, it is necessary to distinguish between being afraid of something, and being aware of the evil of it.

53. Jacobsen: Of the “forming parts of a systemic structure,” what seems like the true substructure here?

Sorensen: The black box.

54. Jacobsen: With the “biological base or substratum,” does this seem to hint closer to the “systemic structure”?

Sorensen: The psychological functioning, is mediated by neuro-biology, and the outcome from that intersection, is what I will denominate as neuro-psycho-biological substrate or biological base. Therefore, and strictly speaking, there would be three systematic structures, of which I am going to name respectively the two formers as pure, and the last one as mixed.

55. Jacobsen: Why should there be a systemic structure?

Sorensen: Because in each of them, there are parts that form a whole, nevertheless that whole is not equivalent to the mere sum of its parts, but rather to the different interactions that the parts maintain with each other.

56. Jacobsen: What can the evolution of homo sapiens tell us about such a hypothetical systemic structure via its biological substratum?

Sorensen: What it indicates, is that it evolves through the biological substratum, and that this last, is what makes the systemic structure increasingly complex.

57. Jacobsen: Could this be a systemic theoretical framework for understanding while the system itself lacks a true integration to such an extent so as to remove the possibility of a systemic structure – akin to the idea some time ago of zero connect between the conscious and the unconscious?

Sorensen: I think that in this context, the idea of system goes beyond itself as such, since more than one are interacting with each other, therefore it is reductive and simplistic to think univocally and singularly about it. In consequence rather than believing in one systemic structure, I would say that multiple systems form what I will denominate as mega-structure, due to the fact that all of them simultaneously belong to the same main system, which is not equivalent to be sub-systems, since they have in common an identical operational or functional sense, but on the other hand, each of them has an independent structure with its own and different properties.

58. Jacobsen: Did you “burst”?

Sorensen: I do not think so. In this sense, since I believe that energy is a constant, and then that it cannot be eliminated, but only transformed and channelled through something, is that I decided ultimately not to exploit. What I actually did, was to intentionally accumulate all the energy, and afterwards to focus it on a predetermined objective as a target. In other words, what I managed to do, was to drive it by cathectizing its force through alternating forms, in order to use them chameleonically depending on each circumstance, and of what I was needing according to them.

59. Jacobsen: Why the difference in treatment of siblings, at root?

Sorensen: Because I believe that when my stepfather, saw the intelligence difference that he and my siblings had with me, he realized that it was equivalent to what he and my siblings have with gorillas. And perhaps, he surely imagined, that this has happened because my mother, unlike to what occurred when they were making my brothers, touched the stars of pleasure when she was making me with my biological father… With these last words, I am only repeating what she herself has said.

60. Jacobsen: If intelligence is carried via the mother, what do the siblings do now? How is this intelligence manifested?

Sorensen: They are vile puppets handled and dominated by my stepfather. It should not be forgotten, that although the intelligence is inherited from the mother, this is a hereditary polygenic characteristic, therefore there is no guarantee, that they inherit the same intelligence, and in fact statistically speaking, it is highly improbable, not to say it’s pretty impossible, to repeat more than once, the same event of having a son with immeasurable intelligence.

61. Jacobsen: Even with the high heritability of intelligence from the mother, and even with the abusive environment never escaped, what does this state about the sociocultural strictures on women in our societies?

Sorensen: That unfortunately almost all women are like paper, since they bear everything.

62. Jacobsen: What have been some of the uses of the cathectized energy?

Sorensen: Generally, it has been for exercising what I denominate the right of reply, which translates in knowing how to wait for a space, that I will name as timing, and then to use the hidden meanings through what is said, but is not articulately expressed within the language, that ultimately I will objectify by utilizing the mechanism of the joke and its effect, as an empirical parameter, in order to evaluate its effectiveness.

63. Jacobsen: Why do women “bear everything”?

Sorensen: Because they seek a master and lord, over whom they can reign.

64. Jacobsen: With the two pure substrates and the mixed substrate, what can estate about each substrate?

Sorensen: That respectively the neuro-biological substrate, has a purely material nature, in the anatomical and physiological sense, that the psychological base has a purely immaterial nature, that it could be viewed as psycho-spirituality, and that the neuro-psycho biological order, has a mixed nature, which I will denominate as transitional, since constantly and dynamically flows through a continuum, that goes from the extreme of pure psycho-spirituality, towards the other that is purely anatomical and physiological.

65. Jacobsen: Will this mega-structure be forever opaque given the subjective nature of experience and the use of subjective experience to gather some approximations of the material phenomena correlated to experiences?

Sorensen: I am not sure of that, because the fact that the subject points out his experience, as something to which he can attributes a transcendence, in the sense of not giving to it any spatiality, and of presuming it with a sort of life of its own, does not imply necessarily that objectively speaking, this could not be found in any part of the mega-structure, and even more, that probably the root of its origin could not be limited to this last. Therefore, it’s plausible to deduce that further behind its origin within the mega-structure, nothing else would exist regarding the subjective experience. I think that perhaps what occurs, is the opposite, since actually this would be the mega-structure that makes opaque the latest.

66. Jacobsen: Does mega-structure mean something like a complex in this orientation?

Sorensen: The mega-structure, is a systemic body, that apart from being subject to feedback mechanisms, integrates material and immaterial natures, as relative entities, since rather than integrating them into a mixture, where each one would maintain their intrinsic properties despite the whole they form, what it does, is to hybridize both through states, that are in permanent dynamism, and that are constantly changing.

67. Jacobsen: Why do the more intelligent tend to have fewer children while the highly intelligent and beyond trend towards no children whatsoever?

Sorensen: I think that there is an evolutionary force, that interprets intelligence to the extent that it becomes more extreme, as if it was a genetic mutation, and therefore nature operates on it, in the same way as it generally does with malformations. Consequently, natural selection, would also act in order to limit its survival, which could be seen as an expression of pettiness or envy. Nevertheless in this context, instead of doing this with the weakest, does so with the intention to exclude the excessively intelligent as strong individuals, since these just occur with the weakest and the most defective ones, would lastly break the balance within nature.

68. Jacobsen: Have you largely been separated, disenfranchised, and left apart, estranged, from parents and siblings in adult life? In either case, do you have any wishes regarding it?

Sorensen: I think that all of the above, has happened to me in different measures, and everything has been magnified in my adulthood, since despite the consideration that my siblings and stepfather, as well as my mother with her accommodating attitudes, towards luxuries and her comfort zone, think of themselves, that is a model of a Catholic family, who preaches Christian charity permanently, and attends mass daily, they have completely excluded and excised me from their family, due to my origins and for being a free lay thinker, to the point that literally, I do not have the right to enter to the house of my parents, not even for using the bathroom in case of need. All of the aforementioned, is a story that I am just describing, nevertheless, I think that to forget, first it’s necessary to remember, and since I still remember, and I wish to continue remembering for a long time, I’m not in a hurry to forget. Besides, neither I am willing to milk cows that are dead. Anyhow, the positive matter about this tale, is that even though apparently anything belongs to me, materially speaking, due to the reason that they intend by all means to disinherit me, I am on the other hand fortunate, because regarding love, I have a certainty that few can have.

69. Jacobsen: How is the hypochondriatism directed?

Sorensen: Making my wife dizzy with it several times per day, and visiting the doctor often with the phantom of my imaginary diseases.

70. Jacobsen: Why have the existential-humanistic theoretical models failed?

Sorensen: Because they have become a sort of religion.

71. Jacobsen: In turn, with the elephant on the chopping block, why has traditional religion failed?

Sorensen: Because they are all totemic cults, that have idealized the murdered father, by turning this figure into a deity to venerate.

72. Jacobsen: Following the previous question, why have atheism and humanism failed in the current form?

Sorensen: More than humanism, it is the existentialism that has failed, at the same time that on the other hand, atheism is not equivalent in this context to atheistic existentialism, since I think that what has failed, is rather the latest, and not atheism as such. What’s been occurring, especially in the case of the french existential-humanism or existentialism, is that they have straightly become a light or soft vitalism or nihilism, that’s unable to explain enough, the notion of none-ness or existential emptiness, which leaves in my opinion, the concept of existing-being locked in a tautological circle.

73. Jacobsen: If I remember right, with a 185+ (S.D. 15) on the WAIS-R, then this means a highest score known to me on the most consistently legitimate tests with the WAIS, SB, and RAPM as the top three. Of individuals “known to me” with two tips of the hat to Kirk Kirkpatrick with 185 (S.D. 15) on the SB and Katsioulis 180+ (S.D. 15) on the WAIS-R, you’re the one. We have covered this ground. The stars appear to have aligned that time. Now, this leads to some interesting neuro-biological, neuro-anatomical speculation, Einstein had more glial cells. Any speculation as to the differences one might find in the brain for you?

Sorensen: They will surely find many more neurons than the ones Langan & Co. have, and that the rest of the ones who are at the top of the loop have.

74. Jacobsen: How did this fear of rejection and loneliness play out in life, personal and professional?

Sorensen: When I have felt one of both, I have replaced the original feeling associated to it, with another that has opposite valence.

75. Jacobsen: With much defunct societal status, inflated IQs, and the like, in the high-IQ world, the falsehoods cannot last forever. When will the reckoning for high-IQ societies come down on them even more, as they have – given the graveyards and the personality controversies?

Sorensen: When it is found, that none of those gods of Olympus, of imaginary ego-inflating games, is capable of solving any important problem for humanity.

76. Jacobsen: Have others of high intelligence been demonized within the family? Who? Is it the same reasons over and over, or various reasons depending on context (or both)?

Sorensen: You, should respond yourself that dilemma. Next.

77. Jacobsen: What are common misconceptions of noetics?

Sorensen: The fact to believe that noetics is equivalent to the philosophy of science, that this last differs from epistemology, and to think that the latest would be an activity of science, which is supposed to be developed with respect to each of its particular fields of knowledge.

78. Jacobsen: What “logical principles”?

Sorensen: They would be respectively the principles of non-contradiction, identity, and excluded third party. Additionally would be the principle of sufficient reason, since although it is not logical, because it is ontological, it is nevertheless related to the previous ones. From my point of view, there is a fifth within them, that’s also ontological, and which I will denominate as the principle of necessary reason.

79. Jacobsen: What differentiates “validity” and “truth” in this context?

Sorensen: The fact that validity, refers to truth from the point of view of complex or logical discursive reasonings, while truth as such, has relation to the correspondence between the essence and existence of being.

80. Jacobsen: How would one confuse validity with truth?

Sorensen: To the extent that both can be part of a deductive affirmation, in the same or opposite senses, since they can be invalid and false, valid and true, invalid and true or valid and false.

81. Jacobsen: With noetics as gnoseology, what are its unifying bases, premises in its field of inquiry?

Sorensen: The concepts of logos apophantikos in relation to the ones of essence, existence, and being.

82. Jacobsen: As a critical while friendly inquiry, how does this add to the discussion now?

Sorensen: By adding the rest of the discussion, from the beginning and from the end, so that this looks like a sort of ham in the sandwich.

83. Jacobsen: How could this be misused or abused as a system of inquiry via faith-based traditions or through purely empiric traditions?

Sorensen: I think that by taking, what I consider to be the fundamental noetic concepts, as if they were sort of rocks, which would mean to interpret them unequivocally, as if they were pieces of reality, and without recognizing that their value is precisely the opposite, since they never reach to fully squeeze the reality, because noesis as an act of perceiving or intellectually conceiving the thing, would necessarily be imperfect, due to the fact that a part of the thing itself, is going to always be hidden or veiled in terms of gnosis.

84. Jacobsen: Who are others who pioneered this field?

Sorensen: Unless you consider that I pioneered this field, there can’t be others, since yet I have not named anyone.

85. Jacobsen: Who are the current leaders in this field?

Sorensen: There are no who, since nobody is.

86. Jacobsen: Who are frauds proposing to be part of this field?

Sorensen: Scientists, who intend to do epistemology of their own sciences.

87. Jacobsen: In this reality of the opacity of apprehension of the totality of the real, why are the search for, attempt to define, and efforts to encapsulate ultimate truth, penultimate truth, absolute truth, utter truth, undivided truth, perfect or pure truth, or non-relative or non-variable truth, or whatever other name one wants to use to grasp at the same idea of Truth, simply futile for thousands of years in the past to the present, even now, and forever into the future?

Sorensen: Fortunately this attempt is useless, since otherwise, the advance of knowledge would have already been stopped. The only thing that identifies with the truth, in terms of an absolute, is a nirvanal state, that actually would be identical to death, due to the fact that as such, is the only moment, in which what there is, undeniably is a forceful response, which does not need any questioning or completion by something. For this reason, if the aforementioned wants to be seeing from an existential point of view, then death, is a blind point in where a state of perfect equilibrium which equals zero, and a state of vacuum totality coincide.

Appendix I: Footnotes

[1] Independent Philosopher.

[2] Individual Publication Date: August 1, 2020: http://www.in-sightjournal.com/sorensen-nine; Full Issue Publication Date: September 1, 2020: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine) [Online].August 2020; 23(A). Available from: http://www.in-sightjournal.com/sorensen-nine.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2020, August 1). An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine)Retrieved from http://www.in-sightjournal.com/sorensen-nine.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine). In-Sight: Independent Interview-Based Journal. 23.A, August. 2020. <http://www.in-sightjournal.com/sorensen-nine>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2020. “An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine).” In-Sight: Independent Interview-Based Journal. 23.A. http://www.in-sightjournal.com/sorensen-nine.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine).” In-Sight: Independent Interview-Based Journal. 23.A (August 2020). http://www.in-sightjournal.com/sorensen-nine.

Harvard: Jacobsen, S. 2020, ‘An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine)In-Sight: Independent Interview-Based Journal, vol. 23.A. Available from: <http://www.in-sightjournal.com/sorensen-nine>.

Harvard, Australian: Jacobsen, S. 2020, ‘An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine)In-Sight: Independent Interview-Based Journal, vol. 23.A., http://www.in-sightjournal.com/sorensen-nine.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine).” In-Sight: Independent Interview-Based Journal 23.A (2020):August. 2020. Web. <http://www.in-sightjournal.com/sorensen-nine>.

Vancouver/ICMJE: Jacobsen S. An Interview with Christian Sorensen on Noetics or Gnoseology (Part Nine) [Internet]. (2020, August 23(A). Available from: http://www.in-sightjournal.com/sorensen-nine.

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© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content. All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 23.A, Idea: Outliers & Outsiders (Part Nineteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 1, 2020

Issue Publication Date: September 1, 2020

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 2,370

ISSN 2369-6885

Abstract

Dr. Lloyd Hawkeye Robertson founded Hawkeye Associates. Carey Linde founded Divorce for Men (Law Offices of Carey Linde). They discuss: the most sensitive political and social outgrowths of transgenderism and transsexualism; furtherance of these, positive and negative, social and political outgrowths; Canadian society; and freedom of expression.

Keywords: Carey Linde, Divorce for Men, Hawkeye Associates, Lloyd Hawkeye Robertson, transgenderism, transmen, transwomen.

An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law: Founder, Divorce for Men (Law Offices of Carey Linde) & Founder, Hawkeye Associates (Part Two)[1],[2]

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: As the 2010s rolled past us, what were the most sensitive political and social outgrowths of transgenderism and transsexualism in this period?

Carey Linde: If you mean for the trans community, it was the developing collectivity of community. This increasing conspicuous collectivity in the public eye caused the very phobia from which the community wished to escape. As with acceptance of blacks and gays over time, gender identity issues and people are ubiquitous in the media. It is all less sensitive to a growing progressive set of the population. At the same time, the faith based right is rallying and dangerous. Gender radical feminists are under literal attack by the trans warriors.

Dr. Lloyd Hawkeye Robertson: Transwomen have been extremely sensitive to being accepted as women, and have battled for recognition often using the courts and human rights tribunals. A coalition of women is challenging their right to compete in women’s sports, occupy women’s safe spaces such as women’s washrooms and shelters, and access special female funding and programming for education and career development. It is interesting that transmen have not faced the same resistance from the vast majority of men. I can see a number of possible reasons for this difference. First, it is possible that men are more accepting of diversity as compared to women. Second, it is possible that women do not want to share their special privileges with people they do not recognize as women, and that would include allowing people who have had the physical advantages of growing muscle and bone density in a testosterone rich environment competing in competitions reserved for women. Third, in some situations, women may have a genuine fear that people with penises who claim to be women may be a threat to their safety.

2. Jacobsen: Following from the previous question, what might be a furtherance of these, positive and negative, social and political outgrowths of these issues?

Linde: Increasing acceptance by hopefully the majority will make life less dysphoric for most. The conservative right will become more harsh and succeed in passing laws against what they don’t like.  Freedom of speech will be a major victim.  It already is.

Robertson: Relying on recent federal legislation, the Ontario courts have forced the Ontario Minor Hockey Association to allow adolescents with female bodies to change in male change rooms. This is the kind of social experiment no university ethics committee would ever approve. One of two outcomes is possible. Either a number of people with girl’s bodies will be sexually assaulted by adolescent boys, or they will not. If we don’t see sexual assaults flowing from this experiment then we may reasonably decide that we do not need separate facilities for males and females at least for safety reasons. We are beginning to see this change with respect to the washroom issue. If, on the other hand, we see a number of sexual assaults, the logical conclusion would be to end the experiment; however, I don’t think that will happen. I think politically, the politicians behind the experiment will refuse to accept its failure. They will double down with increasing expensive measures to protect the genetically female while engaging in male-blaming, perhaps with references to “toxic masculinity.” But we as a society do not need to follow them down this hole.

I think we need to begin by acknowledging that people on both sides of this issue have valid points and concerns. As a society, we need to construct a synthesis from the thesis presented by the transactivists and the antithesis represented by the growing feminist-traditionalist coalition. We can only achieve this by respectfully listening to all concerns and responding to those concerns with sympathy. Scratch any scared or angry person and you will likely find a good person inside.

3. Jacobsen: Mr. Linde, how is Canadian society more dysphoric than in the past? How can Canadian society become less dysphoric than at present with the issues of transsexuality and transgenderism more in the public consciousness now?

Linde:  There are great works written that diagnose the malaise, alienation, addictive self destruction and dysphoria experienced by most of mankind in the present stages of world corporate capitalism etc. Canadians among them.  With some exceptions, life is more stressful and not less. “…transsexuality and transgenderism in the public consciousness” is a freak out knee jerk ego offended reaction. One percent or less of the North American population has captured a historic position in the broad political, cultural and social media consciousness.  The ubiquitous question is how did this happen so fast and why?

Many explanations are given. All making a contribution. No single answer has rung the bell yet. One of the new phenomena fueling the panic is the increasing number of young girls and women deciding that being a boy in this world is a safer bet than being a girl.   And the medical profession and big pharma is right their to enable this delusion.

Robertson: We have the situation of men being more accepting of transmen than women are of transwomen. The hypothesis that men are more accepting of diversity would require more study across different groups; however such an explanation would be more acceptable to feminists than the obvious alternative, that biological women are protecting their privileges from competition while men have no such privileges to protect.

If men are more accepting of diversity, it would have to be a function of socialization. The testosterone that gives men their sexuality also translates into stronger bones, more muscle mass, and increased aggression and competitiveness. These latter two traits were necessary in traditional hunter gathering societies to fearlessly challenge competitors, both predatory and human, to protect bands that were essentially extended families. But aggression and competitiveness needs to be controlled or channelled if civilization is to work. Religion played a pivotal role in controlling and channelling male aggressive instincts in the formative years of our human civilizations. We have largely transcended religion by secularizing our ethics and expanding their application to all humanity, as for example, with the establishment of universal human rights. And we have been incredibly successful. Steven Pinker has meticulously documented how we now have fewer homicides, fewer deaths due to war, more gender equality and lower poverty than ever before in human history.

The argument would be then that the history of civilization is, at least in part, a history of controlling and channelling male testosterone. That aggression has been channelled into business, sports, politics and protection of the nation-state. Men have been conditioned to increasingly ignore minor or insubstantive difference, but of course there are numerous variables that also influence behaviour in particular contexts.  Of concern to me is that tribalism has been increasing with a recent focus on ideological, cultural and racial identities and that this will result in breaking down the more universal humanist ethic. To take the argument full circle then, if the process of civilization included the aspect of controlling and channelling male testosterone-linked behaviours, then we would expect that women would have been less affected by this aspect of socialization. This would have left women more susceptible to ancient xenophobic fears  including fear of “the other.”

4. Jacobsen: Dr. Robertson, Mr. Linde opines, “Freedom of speech will be a major victim. It already is.” Is this true to you, too? If so, what forms of freedom of speech, as a colloquialism for freedom of expression? Mr. Linde, on the same note, who have been the central culprits in the reduction in freedom of speech? To both of you, why them?

Linde:  The central culprits in killing free speech are public institutions (such as universities and libraries) and the mainstream corporate media.  Having said this, on the evening of Fer 1 I attended a hotly protested talk at the Seattle Public Library by WoLF radical feminists. Seattle’s finest had to come in and haul off demonstrators who were set on denying women the right to speak.  And in March the Vancouver Public Library will be reversing previous denials and permitting radical feminists to rent space for a function.  This is a good sign for libraries. Now if only the universities would come out of hiding.

Robertson: I agree with Carey that freedom of speech is threatened, but I would add that it has always been in a vulnerable position. I have argued that the modern human self capable of individual volition and objective thought is a cultural artefact that evolved more than 3,000 years ago (see: Free Will), and that modern religions evolved, in part, to control and restrict the individual volition inherent in this self. Galileo, for example, was imprisoned for observing that there were moons circling Jupiter. Such observations undermined the Catholic Church’s then geocentric view of the universe.  Fundamentalists and literalists from all major religions hold that their dogma is “revealed truth” superseding any contrary findings of science or philosophy. Until recently, that view was on the defensive worldwide; however, the attack on science and reason has been enjoined from a different direction.

On the surface, postmodernism which holds that all “truths” are provisional based on time and context appears democratic. The logic of postmodernism holds that there are different “ways of knowing” and that all are provisionally true. In keeping with this, Tom Strong of the University of Calgary stated that science is merely a “white, male way of knowing.” Similarly, some feminists have coined the somewhat sexist term “mansplaining” to counter males when they use logic to refute some aspect of feminist dogma. I pointed out to Dr. Strong one and one half decades ago that if science were only a “white, male way of knowing,” the holocaust would be a Jewish male way of knowing (most of the writers on the subject are male), and the colonization of the Americas is only an indigenous way of knowing. With postmodern relativism each identity group conflates belief with truth ignoring or discounting evidence that may undermine that “truth.” But when framed as “truth” instead of “belief,” people exercising their freedom of speech to deny “my truth” is felt to be offensive. Hence, we have seen people “deplatformed” from speaking at universities and libraries, and we have even seen university professors fired for not speaking the “truth” of the dominant ideology. In my forthcoming book I point out the roots of postmodernism in German fascism, and I believe that it inevitably leads to totalitarianism.

I think we can agree that transsexual people have a human right to freedom of expression which is, of course, a broader concept than freedom of speech. Concomitantly, radical feminists, traditional women, and fathers such as the one Carey is representing need to be heard. But there can be no dialogue without differentiating between subjective realities and objective reality. If we do not respect science and reason, then we are left with different “tribes” shouting at each other with no discourse possible. 

Appendix I: Footnotes

[1] Founder, Divorce for Men (Law Offices of Carey Linde). Founder, Hawkeye Associates.

[2] Individual Publication Date: August 1, 2020: http://www.in-sightjournal.com/linde-robertson-two; Full Issue Publication Date: September 1, 2020: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two) [Online].August 2020; 23(A). Available from: http://www.in-sightjournal.com/linde-robertson-two.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2020, August 1). An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two)Retrieved from http://www.in-sightjournal.com/linde-robertson-two.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two). In-Sight: Independent Interview-Based Journal. 23.A, August. 2020. <http://www.in-sightjournal.com/linde-robertson-two>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2020. “An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two).” In-Sight: Independent Interview-Based Journal. 23.A. http://www.in-sightjournal.com/linde-robertson-two.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two).” In-Sight: Independent Interview-Based Journal. 23.A (August 2020). http://www.in-sightjournal.com/linde-robertson-two.

Harvard: Jacobsen, S. 2020, ‘An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two)In-Sight: Independent Interview-Based Journal, vol. 23.A. Available from: <http://www.in-sightjournal.com/linde-robertson-two>.

Harvard, Australian: Jacobsen, S. 2020, ‘An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two)In-Sight: Independent Interview-Based Journal, vol. 23.A., http://www.in-sightjournal.com/linde-robertson-two.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two).” In-Sight: Independent Interview-Based Journal 23.A (2020):August. 2020. Web. <http://www.in-sightjournal.com/linde-robertson-two>.

Vancouver/ICMJE: Jacobsen S. An Interview with Carey Linde and Dr. Lloyd Hawkeye Robertson on Gender and the Law (Part Two) [Internet]. (2020, August 23(A). Available from: http://www.in-sightjournal.com/linde-robertson-two.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Claus Volko on High-IQ Societies (Part Five)

 

 

 

 

 

 

 

 

 

 

 

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 23.A, Idea: Outliers & Outsiders (Part Nineteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 1, 2020

Issue Publication Date: September 1, 2020

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,912

ISSN 2369-6885

Abstract

Claus Volko is an Austrian computer and medical scientist who has conducted research on the treatment of cancer and severe mental disorders by conversion of stress hormones into immunity hormones. This research gave birth to a new scientific paradigm which he called “symbiont conversion theory”: methods to convert cells exhibiting parasitic behaviour to cells that act as symbionts. In 2013 Volko, obtained an IQ score of 172 on the Equally Normed Numerical Derivation Test. He is also the founder and president of Prudentia High IQ Society, a society for people with an IQ of 140 or higher, preferably academics. He discusses: Community; high-IQ societies; the gifted; the positives and the negatives of a high-IQ society; the purposes of high-IQ societies in the early 21st century; decent alternative intelligence tests; independent test makers; other ways in which the gifted and talented can socialize; intelligence tests; the high-IQ societies; liberal leanings and atheism; neural correlates; the most talented people; other personality traits; Selective Graph Coloring Problem; ‘the satisfiability problem of the logic of statements’; ‘proof of non-existence’; the ‘second-order P-NP problem’; the 2048 game; Godel’s incompleteness theorems; ‘Numeric Thermal Bridge Simulation and Building Information Modeling’; the games between 2010 and 2019; synthesis of metaphysics and Jungian Personality Theory; and skepticism and pseudoskepticism.

Keywords: Claus Volko, high-IQ, IQ, societies.

An Interview with Claus Volko on High-IQ Societies (Part Five)[1],[2]*

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: Let’s talk about community. I have been asking some of these questions to some of the other interviewees. What defines a community?

Claus Volko: Common interests.

2. Jacobsen: What high-IQ societies seem the most reliable to you?

Volko: Most high IQ societies are not much more than websites with member lists. Some have magazines, too, but hardly any have real-life meetings. The only exception I know is Mensa, which hosts gatherings here in Vienna every month. However, I have left Mensa due to internal
conflicts and founded my own high IQ society, Prudentia. We have a journal and a member list, plus a Facebook group, so it is not much, but at least something.

Also, many high IQ individuals are nowadays directly connected via Facebook regardless of society membership.

3. Jacobsen: How can the gifted find community in high-IQ societies?

Volko: They can connect with other members and talk to them about their interests. However, in most high IQ societies people only talk about IQ testing.

4. Jacobsen: What are the positives and the negatives of a high-IQ society?

Volko: There are only positive aspects.

5. Jacobsen: What seem like the purposes of high-IQ societies in the early
21st century?

Volko: In theory, they could form an alternative intellectual community next
to academia.

6. Jacobsen: What seem like decent alternative intelligence tests for individuals to take now? If someone is extremely serious about the most accurate assessment, why should they take a proctored-by-professional mainstream intelligence test, e.g., a WAIS, a Stanford-Binet, or RAPM up to date, test?

Volko: Of these tests, I have only taken the RAPM, which does not measure extreme scores. I heard that the WAIS measures up to IQ 185, so if somebody suspects they are in this range, the WAIS might be the test of choice for them. The so-called high range tests which can be found on the Internet have been made by laypersons and are not normed based on large samples.

7. Jacobsen: What independent test makers seem more serious than others?

Volko: I think tests by Nikolaos Soulios, Jason Betts and Ivan Ivec are pretty decent.

8. Jacobsen: Are there other ways in which the gifted and talented can socialize and find others with similar gifts and interests other than high-IQ societies?

Volko: Sure, they can socialize in special interest communities as to be found on Facebook.

9. Jacobsen: What do intelligence tests, commonly construed, seem to miss in testing intelligence?

Volko: Sometimes I had the feeling that they were lacking text understanding.

10. Jacobsen: What do you think is missing in some of the high-IQ societies?

Volko: Real-life meetings.

11. Jacobsen: Why does higher intelligence tend to correlate positively with liberal leanings and atheism in some preliminary studies in psychology?

Volko: I think it is due to Occam’s razor. Highly intelligent people tend to be more rational than other people and due to Occam’s razor they are more likely to adopt liberal and atheist views than views that require more axiomatic definitions.

12. Jacobsen: As a question from a non-doctor to a doctor, what are the neural correlates and cognitive correlates or proxies of higher general intelligence? What should be physiological signs and neurological, and anatomical, signals of higher general intelligence if one does want to estimate higher general intelligence without a formal general intelligence test?

Volko: I do not know of any. Maybe there are some publications in the area but as far as I know no statistically significant anatomical properties of high intelligence people have been found.

13. Jacobsen: Who are some of the most talented people know to you? Why them?

Volko: I know some highly talented people from the computer demoscene in which I was active in my youth. For example, Henning Ludvigsen is a very talented graphic artist and Kostantinos Pataridis is a very talented computer programmer.

14. Jacobsen: Other than a positive correlation, not a causation-relationship, between higher intelligence and atheism & liberalism. What other personality traits, beliefs, even prejudices or lack thereof, seem to correlate positively (or negatively, or not at all) with high general intelligence? What about the outliers to these general trends of 5 points here or there per variable consideration? Some speculate about the truly higher levels of general intelligence and then belief in a ‘higher power,’ but these studies have not been done in meta-analyses, as far as I know – so that’s ideological speculative reasoning grounded in bias more than anything else with scattered data points in the record.

Volko: When I was a member of Mensa, I observed that hardly anyone drank alcohol at Mensa meetings. This was in stark contrast to my classmates at high school.

15. Jacobsen: Time for miscellaneous Volko questions, rapid-fire round: What did you find with the Selective Graph Coloring Problem in the master’s thesis?

Volko: I developed an algorithm based on variable neighborhood search and other metaheuristics to solve a problem from graph theory approximately. It worked well and fast, but other authors’ algorithms led to better results.

16. Jacobsen: What is ‘the satisfiability problem of the logic of statements’?

Volko: When having a propositional statement, the question is whether you can assign values “true” and “false” to the variables so that the statement becomes true.

17. Jacobsen: What is the ‘proof of non-existence’?

Volko: As I told you when we talked about Popper, existential statements can be easily proven but it is very hard or even impossible to disprove them. The proof of non-existence is the disproval of an existential statement.

18. Jacobsen: What is the P-NP problem? What is the ‘second-order P-NP problem’?

Volko: The P-NP problem is the open question whether two instances of complexity theory called P and NP are the same or not. The Second-Order P-NP Problem is a term I coined for one of my publications as I asked the question whether the P-NP Problem can be solved at all.

19. Jacobsen: What is the 2048 game? What is the mathematical analysis of the
2048 game?

Volko: It is a game that became popular a couple of years ago. In a rectangular grid the numbers 2 and 4 appear. You can move all the numbers at once by pressing a cursor key. If two numbers with the same value hit each other, they add up to their sum. The goal is to arrive at the number 2048. I analyzed a couple of mathematical properties of this game and published a paper about it.

20. Jacobsen: How would you explain Godel’s incompleteness theorems simply?

Volko: Read my article at my homepage (www.cdvolko.net).

21. Jacobsen: Why the interest in Computational Biology and Medical Informatics?

Volko: I first enrolled at medical school and so when I started computer science I chose medical informatics because of its relationship with medicine.

22. Jacobsen: What in the world is ‘Numeric Thermal Bridge Simulation and
Building Information Modeling’?

Volko: It is something architects and building physicists have to care about.

23. Jacobsen: Mega Force (2016), Mega Force 2 (2019), Adok’s Magic Cube (2010), Adok’s Number Maze (2010), Adok’s Saturn Puzzle (2011), Hello, Mr Turing (2012), and Cirix (2012), Ballonschlacht (2012), and Evolution (2012). This is mostly before the two of us met online. What was the inspiration behind each of the games between 2010 and 2019?

Volko: The ideas to these games came from myself. The largest project was Mega Force. I worked on it for eight months. It is a tactical role-playing game in the style of Shining Force, a game for Sega consoles.

24. Jacobsen: What is the synthesis of metaphysics and Jungian Personality Theory for you? If I remember, you hold Jung in higher esteem than Freud and Jung has become more popular in recent years, in re-discovery of him, by some.

Volko: If we look at the psyche, the brain and the body and think of them as three entities connected with each other, some of Jung’s postulates about personality theory logically follow.

25. Jacobsen: How do you differentiate skepticism and pseudoskepticism?

Volko: I wrote an article about this.

Appendix I: Footnotes

[1] Member, World Genius Directory.

[2] Individual Publication Date: August 1, 2020: http://www.in-sightjournal.com/volko-five; Full Issue Publication Date: September 1, 2020: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Claus Volko on High-IQ Societies (Part Five) [Online].August 2020; 23(A). Available from: http://www.in-sightjournal.com/volko-five.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2020, August 1). An Interview with Claus Volko on High-IQ Societies (Part Five)Retrieved from http://www.in-sightjournal.com/volko-five.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Claus Volko on High-IQ Societies (Part Five). In-Sight: Independent Interview-Based Journal. 23.A, August. 2020. <http://www.in-sightjournal.com/volko-five>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2020. “An Interview with Claus Volko on High-IQ Societies (Part Five).” In-Sight: Independent Interview-Based Journal. 23.A. http://www.in-sightjournal.com/volko-five.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Claus Volko on High-IQ Societies (Part Five).” In-Sight: Independent Interview-Based Journal. 23.A (August 2020). http://www.in-sightjournal.com/volko-five.

Harvard: Jacobsen, S. 2020, ‘An Interview with Claus Volko on High-IQ Societies (Part Five)In-Sight: Independent Interview-Based Journal, vol. 23.A. Available from: <http://www.in-sightjournal.com/volko-five>.

Harvard, Australian: Jacobsen, S. 2020, ‘An Interview with Claus Volko on High-IQ Societies (Part Five)In-Sight: Independent Interview-Based Journal, vol. 23.A., http://www.in-sightjournal.com/volko-five.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Claus Volko on High-IQ Societies (Part Five).” In-Sight: Independent Interview-Based Journal 23.A (2020):August. 2020. Web. <http://www.in-sightjournal.com/volko-five>.

Vancouver/ICMJE: Jacobsen S. An Interview with Claus Volko on High-IQ Societies (Part Five) [Internet]. (2020, August 23(A). Available from: http://www.in-sightjournal.com/volko-five.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Shalom Dickson on Background and High-IQ (Part One)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 23.A, Idea: Outliers & Outsiders (Part Nineteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 1, 2020

Issue Publication Date: September 1, 2020

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 5,627

ISSN 2369-6885

Abstract

Shalom Dickson is a Member of the Glia Society. His biography on his website states, “Shalom Dickson is a fundamental thinker with interests in cognition, philosophy, sociology, innovation-powered entrepreneurship, and ethical science. His friends regard him as a visionary with a knack for purpose-driven leadership. He is the founder of internovent, Nigeria’s first social innovation company designing solutions for developing nations to attain a balanced global socioeconomic advancement. One of these is Paperloops, Nigeria’s first FinTech company offering holistic financial management and literacy for teens. He is also the founding president of Novus Mentis, Nigeria’s first high-intelligence network with a mission to Map-out Nigeria’s Brain for optimized creative output. Novus Mentis has launched the Sound Mind Project to optimize cognitive ability and stimulate intellectual interest in Africa. Shalom is Nigeria’s first member of the exclusive Glia Society and an alumnus of Nigeria’s first cohort of the Founder Institute.” You can see more here. He discusses: growing up; an extended self; family background; experience with peers and schoolmates; the purpose of intelligence tests; high intelligence; geniuses; the greatest geniuses in history; a genius from a profoundly intelligent person; some work experiences and educational certifications; important aspects of the idea of the gifted and geniuses; some social and political views; the God concept; science; the tests taken and scores earned; the range of the scores; and ethical philosophy.

Keywords: background, family, high-IQ, Nigeria, Paul Cooijmans, Shalom Dickson.

An Interview with Shalom Dickson on Background and High-IQ (Part One)[1],[2]*

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: When you were growing up, what were some of the prominent family stories being told over time?

Shalom Dickson: Oh, there were stories. Of royalty, excellence, and influence. Some of those I found particularly exciting involved a great-grandfather who was a warrior, ruler, and healer who was known for delivering babies via cesarean section.

2. Jacobsen: Have these stores helped provide a sense of an extended self or a sense of the family legacy?

Dickson: Primarily, learning about my ancestors in such a manner inspired a rather spiritual sense of connectedness. There are likely other effects, perhaps in the domain of self-esteem, that I have taken for granted. I was inspired by the work my father did. A master of many, he had a background in medicine but developed himself in engineering, manufacturing, and business. Retrospectively, this provided me with a rather broad view of possibility, which included a flexible limitation on what one person could achieve through ingenuity and hard work. I have now resolved that the two most important ingredients for inspiring purposeful ambition in children are to expand their perspective on what is possible and then to provide them with an immediate means to exercise their will. One should basically say, “this is the map of the continent, and here is a bicycle.”

3. Jacobsen: What was the family background, e.g., geography, culture, language, and religion or lack thereof?

Dickson: My parents are from the Yoruba ‘tribe’ of south-western Nigeria. The ethnic diversity within this group is, yet, so great that one would have to mention the specific town to paint an accurate picture of the culture=language+food+dressing. Although my birth certificate says Lagos, Nigeria, I spent most of my earlier years without much influence from that culture, living in neighboring Cameroon until before my 7th birthday, when we moved to south-eastern Nigeria, a distinct cluster of ethnicities. Even if I had spent all of the initial years in Lagos, that would have mostly exposed me to the more generalized variant of the Yoruba culture. In any case, the academic language was ‘English’, while the unofficial language was the local pidgin. Growing up under such dynamic cultural conditions must have largely contributed to the ethnic dissociation that characterizes my identity.

My home was a strictly Pentecostal Christian one. I was raised with a solid education in scripture and doctrine. My first public speaking engagement was a sermon in the large adult auditorium on a certain children’s day event. The first book I read extensively and evaluated critically was the Bible. But I was largely autonomous in Faith, never quite having my spiritual identity enveloped in some religious organization. My father, a religious leader, often criticized practices that were at odds with Christianity’s original derivative of the Bible. I engaged in a lot of church activities from singing and drama to preaching, usually in a leadership capacity, but my orientation was that of a reformer. And this rebellious tendency eventually led me to a markedly unconventional spiritual inclination. One of my earlier ‘SMH’ moments in reaction to religious irrationality was when a teacher went from prescribing respect for the religious independence of others to, practically, granting exclusive proliferation rights to Christianity in the same breath because, as she retrieved, the Bible commands thus.

4. Jacobsen: How was the experience with peers and schoolmates as a child and an adolescent?

Dickson: For the exact reasons, I had very pleasant and unpleasant experiences. But I am hedonically economical and have always not expected to derive much excitement from social interactions. As such, I managed an independent development, was often preoccupied with creative endeavors, and got by with a couple of friends per time. One could still consider my life as a series of personal and collaborative projects.

My mother claims that I was speaking meaningfully at 10 months. I remember some of our earliest conversations but nothing that must have been from before marking year 1. My reading, however, was a painful process until later, as I interpreted symbols in a rather primitive way. (Interestingly, the solution to the intellectual challenges arising from this peculiarity was to read faster, not slower, as I learned rather late.) I started school early and skipped a couple of grades so that I was 6 years old finishing primary 4. This set me 2 – 4 years away from my age mates. The outcome was not sufficiently challenging, as I still topped all the classes up till that point. I remember it being rumored by teachers that I was the best performing student in a certain test in the entire school. I later realized this must have been some aptitude test. I think acceleration, not merely grade-skipping, is what would have worked.

As I grew older, school became increasingly counter-constructive. I had endured the preliminary science presentations in junior secondary school, hoping to begin ‘real science’ in the senior phase. I was greatly disappointed that the material was nothing like those in the books I had been busying with. In any case, school was never satisfying. One of the moments that highlight my frustration was when, in primary school, I listed in an answer about “respecting leaders”, “age should not be considered when respecting a leader”. The teacher, in her infinite wisdom, ‘corrected’ my statement as “a leader should be respected regardless of age”. The logical error was highly troubling. It is disastrous that one should be educated under such circumstances.

A series of events greatly deviated my interests from classwork and, eventually, my performance – when studying, however minimal, became necessary. These events, largely as a result of relocation, cost me 2 years so that I would graduate secondary school at a more relatable age of 16. During this period, I wore every color on the academic performance spectrum, the least stellar ones more frequent in the last 3 years of secondary schooling. As a result, I happened on quite a range of experiences with my schoolteachers – sometimes during the same period, scattered across classes. Although I maintained a steady dose of brilliant friends teachers in my history tend to have a very emotional reaction to results, but for one. The head economics teacher, not in charge of my class, who talent-hunted me for a creative project and, disappointed by my average score sheet balance, thereafter insisted I reflected my abilities in my test results. The outcome was an A+ within 2 weeks, the only one I earned in senior secondary school. I received several conflicting, ultimately unhelpful career advice from teachers who noted core competences in their areas of interest.

5. Jacobsen: What is the purpose of intelligence tests to you?

Dickson: One may begin to think about intelligence tests as some means to evaluate a person’s mental abilities compared to the human capacity for reasoning and other features of cognition. This anthropocentric notion of intelligence is useful in as much as one merely considers it as a tool for functioning in human societies, and to this degree, cognitive ability testing has been successful! The immediate limitation of this view is that other human features are useful for social functioning but are not intelligence although they co-operate it; for example, sensing. Another problem is that we may not readily acknowledge intelligence in other systems whose ‘cognitive’ architectures are markedly dissimilar to ours, especially if they do not share our interests. This knowledge is useful in our development of artificial general intelligence and our interactions with other life forms. Although one may say they are comfortable with not knowing much about non-human representations of it, one human-concerning implication is that if we cannot identify intelligence in others, we do not distinguish it accurately in ourselves.

We have now returned to a question some may have already asked in the first line: why should we care about measuring intelligence at all? The benefits of intelligence are numerous, and I find them appreciable even to those who are reprehensive of the idea itself. Social functioning is a mere by-product of the fundamental usefulness, and one only finds a limit to the use of intelligence when they assume that social functioning is its alpha and omega. And even then, the idea of the diminishing returns is misguided; Society fails at positioning intelligent people optimally, and so some will naturally not be able to apply their abilities. The root property is the capacity for problem-solving, of which the primary use is reality configuration. As long as there are problems to solve, one cannot find any level of intelligence to be an excess. The problem of ability positioning is itself a problem requiring intelligence, but if one must solve it for oneself, it requires drive and self-discipline as well. Deficiency in one area does not equate to insufficiency in the other. Another reason for the apparent diminishing returns is that our current tests may not measure the same thing for everyone as they detect only the outcomes and not the thinking processes, including what facts are used. In any case, we care about measuring intelligence because we care about problems and solubility. High-range cognitive ability tests are a good way to source members for projects with a high intellectual requirement.

6. Jacobsen: When was high intelligence discovered for you?

Dickson: It became obvious to me soon enough during childhood that there were differences in reasoning ability among people, and that this could lead one—even as a child—to arrive at conclusions that others, as adults, could not achieve or found incredible. At school, beyond score sheets, it was clear that some people had a better grasp of the material than others, although one principal would try to convince us that “everybody’s brain is the same,” in the name of science. However, it was only much later – close to adulthood – that I became familiar with the scientific study of intelligence and a possible “high IQ”.

7. Jacobsen: When you think of the ways in which the geniuses of have either been mocked, vilified, and condemned if not killed, or praised, flattered, platformed, and revered, what seems like the reason for the extreme reactions to and treatment of geniuses? Many alive today seem camera shy – many, not all.

Dickson: Geniuses generally differ from experts in the nature of their mastery. While the latter may master trends and techniques, the former master fundamental principles. The works of geniuses in any field stem from thinking processes which are beneath the conventions of the field. Hence, the implications of these works can be applied to various areas, only being adopted according to convenience.

One can visualize the situation thus: The entirety of knowledge are represented as patterns in a space. There are odd patterns – uncharted territory – and even patterns. The goal of a genius is mastering odd patterns, which may eventually be adapted into the even patterns. When the work of a genius is found useful to the current trends of pattern expansion, they are praised. When not, all that is seen is the absurdity of oddity. As such, they are treated with hostility.

8. Jacobsen: Who seem like the greatest geniuses in history to you?

Dickson: I do not have an exact candidate at this moment because I would want to be right in such an evaluation, but the image in my head is somewhat Goethesque. I am particularly attracted to the universal thinker and polymath types. Of course, the archetypal Renaissance man – Leonardo da Vinci – comes to mind as well. My favorite, however, is Einstein, because our personalities, epistemic structures, and worldviews seem to align the most (coincidentally, I was nicknamed Einstein in my A’ level school, and I embraced it for that deeper connection I had extracted we shared). Well, Einstein himself is reported to have owned 50 volumes of Goethe literature in his library.

9. Jacobsen: What differentiates a genius from a profoundly intelligent person?

Dickson: Profound giftedness is a categorization based on the observation that people, especially obvious in children, of certain IQ levels and above tend to share markedly distinct characteristics, even among intelligent people. Such individuals are regarded as geniuses in popular culture, but without much luck, as the test of time turn out no remarkable creation for most of them, and one would find questions like, “I have an IQ of [something high]. Why don’t I feel like a genius?” on internet fora.

A genius, on the other hand, is a person of truly original creative expression. Optionally, one could leave the job to history’s selectivity to determine such individuals. But this requires that the works are found relevant by a community, having at least some implications that are not incredibly advanced. If the relevance of one’s work is not within sight, it cannot be known whether they are “ahead of their time” or simply not on the timeline. A perfect definition of genius must cater to such ones onto whom the angel of fame may not cast her torchlight, even posthumously. Beyond poetics, though, I must not speak of such a model of genius without referring you to the efficient work of Paul Cooijmans. He has identified, interacting in synergy, three factors; to wit, intelligence, conscientiousness, and associative horizon. An insight I had was that these factors are high-level representations of fundamental elements of existence. Geniuses ‘maximize’ these elements in varying proportions.

10. Jacobsen: What have been some work experiences and educational certifications for you?

Dickson: I have worked in quite a few areas including teaching (physics and English), marketing, research, product design, content development, academic consulting, and management. More recently, I briefly had an interesting role in a top technical talent development institute where I experimented with high-range cognitive ability testing as means for screening candidates. I soon returned to face my entrepreneurial ambitions, launching a startup via the Lagos chapter of the Founder Institute, the world’s largest pre-seed accelerator, as a project under internovent – an organization dedicated to developing solutions of socioeconomic importance.

My last academic certification was the Cambridge International General Certificate of Education: Advanced Level, a pre-university education certificate. A notable feature in my career is that I often received job offers without sending in applications. As such, I have not had to compete with candidates on the basis of certification. A side effect, however, is that I get asked the question about why I did not pursue a university degree a lot.

11. Jacobsen: What are some of the more important aspects of the idea of the gifted and geniuses? Those myths that pervade the cultures of the world. What are those myths? What truths dispel them?

Dickson: If one holds strict presumptions about how genius should appear, it may not be easily recognized in people who come from certain groups or whose works are applied to certain fields. Many Hollywood movies operating on the supposed tie between genius and IQ usually fail on two counts: in the representing thinking and decision theories at certain intelligence levels (sometimes favoring complicated solutions), and in expressing the true characteristics of geniuses. Some, however, do these excellently. Meanwhile, the British series, Sherlock, is my favorite show, in this regard; it exaggerates in just the right places.

One can be a genius and pass for a crackpot at the same time. This is in part due to the unconventional, autodidact nature of their learning, the effects being more pronounced in some than others. There are no ‘artistic geniuses’ or ‘philosophical geniuses’. There are just specialist masters and savants who may or may not be geniuses. Any perceived humility is an accidental property, and it is not true that ‘real geniuses’ are humble. In fact, without intellectual audacity (often treated as arrogance), no great knowledge can be unraveled. Geniuses abhor mediocrity; and this is a useful trait for exceptional productions.

12. Jacobsen: What are some social and political views for you? Why hold them?

Dickson: Here are some of my ruminations on society and politics:

For an individual living in solitude all their life, all their decisions are based on their preferences; the possibility of a successor who arrives posthumously introduces reasons to adjust his preferences slightly, one roommate adds a constraining factor to the individual’s activities but provides new possibilities for mutual actions; but many interesting features of society begin to emerge when we introduce a third roommate. They begin to make decisions not only based on mutual preferences but assumptions about the preferences of others – to fill gaps in their knowledge. A social culture soon emerges, in a large part, from the conference of such assumptions, appointing the group a mind of its own, even with tendencies towards actions and beliefs that are at odds with the wishes of each member. The group can be improved to reflect the values of the members by increasing its metacognition = the members’ awareness of the group dynamics – through communication. A notable effect in this model is that the least conforming individuals with strong ideas are more likely to influence the society. The timescale for the materialization of their influence is a function of relevance to change.

We can consider supersociety, a system of such smaller societies. Ours has a particularly interesting feature called mortality. People start things they cannot finish, inherit assumptions they did not make, contribute to the fostering of ideals they do not hold. Individual intentions seem like mere excuses for the fulfillment of the grand scheme of humanity. There is a deeper, spiritual sense of interconnectedness beneath physical interaction, bearing the flow of ideas.

I find interesting, the epistemic evolution of supersociety. Given that humans continue to exist in some form, the one consistent feature over time, even between periods of regression, should be an advancement in knowledge. Following this thought, my vision for humanity is the inevitable existence, at some point in its future, of a societal state termed a Transgressive Equilibrium. Such a society, having attained mastery of reality configuration (including reality simulation capabilities), can know all it needs to know and do all it wishes to do, resulting in an optimal complex of economy and culture. Our current level of being and humanness is just a phase in the course of the cosmic drive for self-understanding, as we may extrapolate from the learning patterns of society. At individual and at the species level, in cognition, the experience of entities are bound by the Curse of Nonrecognition: intelligent entities recognize intelligibility within this boundary of sense-ness, even though they are present in the larger environment. Owing to our capacity for communication and metacognition, our emergent entity – Humanity – is able to overcome the Curse of Nonrecognition via the following mechanism:

  • A single to a few humans reach some original insight.
  • A group of experts develops an understanding around this, growing the body of knowledge in their field.
  • Society finds usefulness in the application of such knowledge, and a growing number of people live in a world enhanced by such applications.
  • This improves the quality of common knowledge and more people are capable of understanding future insights.

Thus, the sphere of recognition expands for Humanity over generations.

A beneficial political arrangement for progress optimizes for vision and integrity in elected leaders, surrounded by people of high ability. Societies with elements of democracy are the only ones where we can negotiate our social preferences fairly. Ones where the capacity for sound judgment in the people is prioritized are the only ones where we can extract the full benefits of democracy. Capable individuals are more likely to make decisions that matter over a broad range of circumstances. The whole progress when the individual is optimally positioned for ability. Many sociopolitical problems are rooted in inefficient talent configuration; this is the primary problem upon whose solution all others are defined. Particularly, many of the inefficiencies of developing societies such as Nigeria are based on the problem of arrangement and not content, and the more complex the required arrangement, the probability that one arrives there by chance reduces, despite having the right ingredients. Within the scope of my intervention activities are schemes to Map-out Nigeria’s Brain, and to inspire an intellectual culture.

On groups, I think a considerable proportion of social tensions in modern society is based on false group identities; a futile attempt to force biologic or genetic groups into social groups (i.e. systems) with a shared purpose and a common reality. Social systems are formed on the bases of family, friendship, and socioeconomic interests. Particularly, groups solely based on gender and race cannot achieve the unity they seek to. Even though they face common struggles, we cannot consider them as isolated victim groups. We can compare this to a football team versus an ‘Association of Goalkeepers’. No progress will come from demonstrations about the tribulations of goalkeepers at the hand (or feet) of strikers, because when all is said and done, the goalkeepers must return to their teams, to which they are functionally loyal. Productive change can only come from addressing the disadvantages embedded in the rules of the game, and by renegotiating the social contract.

Racism is elusive. To the extent that it truly exists, we cannot extinguish it. To the extent that we find cheap actions to extinguish, they are likely not going to eliminate racism. For many, it is a fact that there are individuals who are prejudiced against certain racial groups. But since we cannot exactly crucify anyone for thinking ‘racist thoughts’, we resort to attack those who treat others unjustly. However, we are unable to prove intent from observing actions, and injustice exists within racial groups. Hence, we have one set of people who painfully express their experience of oppression and others who simply do not see it. Trying to establish the facts of racism is useful, and it is a justified sentiment. Yet, there are tradeoffs, so that the optimal strategy is to treat injustice as injustice in general, and motivations as individual cases. However painful it is, injustice should not be called anything else but its already ignoble name, unless specifically implied by the action.

These are some of the views through which I make the most sense of the world.

13. Jacobsen: Any thoughts on the God concept or gods idea and philosophy, theology, and religion?

Dickson: The God-question is treated simplistically as a binary problem, requiring a YES-or-NO answer. In general, atheists would like to think they have an obvious NO, whereas theists should believe that they have arrived at a compelling YES. In reality, though, most of the theists have simply adopted a convenient response, while the atheists have abandoned the question. Meanwhile, it is not true that God is merely an invention of man whereby the inventor bears the burden of proof. The three fundamental questions, WHAT, HOW, and WHY applied to reality, implies a God-problem that must be solved. There is a God-question for every level of intelligence and awareness. The answer to this question becomes more abstract and more sophisticated along the dimensions respectively. A point of contention may be over how much abstraction the concept can bear while retaining its meaning. At a stage, it all becomes a matter of linguistic gymnastics.

The majority of people are incapable of evaluating the God-question intelligently, and as such, must approach it animalistically; in terms of their survival. Luckily for this majority, the software of religion is built on the framework of belief and make-belief. Intelligence is only rewarded in religion as much as it can help rationalize irrationality. There is great room for ‘intellectricks’ within religions, and while some of the tenets of Faith are sublime, the case that “religion is good; the problem is with the people”, is no different than saying “fire is good; the problem is with the heat”. The only genuine way to approach theology is to subject the ideas to intellectual rigor, without making any disingenuous claims to a monopoly on true interpretation.

On the subject of revelation, that which is not subject to reason must have no consequence on the rules of physical interactions. Jesus is quoted to have said, “I speak to you of earthly things and you do not understand, how then could you understand of heavenly things?” An interesting fact about this statement, apart from the obvious effects of the distinction between heavenly and earthly things, is that what he considered an earthly thing was the process of salvation. I wonder how many Christians understand the implication of this idea because it does not reflect much in the demonstrations of their common thinking that they do.

The problems with the Big Questions is that they are easy to ask at this point, where everyone may have adopted the confusion templates from various cultures, but difficult to recognize answers for. For instance, to a popular dilemma in my childhood, asking, “if God created the world, who created God?”, I once suggested that the universe created God and he went back in time to create the universe. As one can imagine, this suggestion was met with great hostility. The crux here is not whether the idea is true or not, but that the discussants were incapable of dealing with that level of perplexity. Some people are able to recognize powerful ideas, however raw, regardless of the source, while others must be spoon-fed from the premastications of authority. Traditional education has failed to deliver on its promise to improve this condition beyond a point.

14. Jacobsen: How much does science play into the worldview for you?

Dickson: The principles and ideals of science form one part of the most prominent influences on my approach to knowledge and learning, although one can see how scientific movements may degrade into a state no better driven by rationality than religion. Since childhood, I always formed internal representations of information using an intuitive approximation of the scientific method, with lots of induction and abduction. On the other hand, my intellectual dynamic is characterized by a deep prescientific, philosophical experience, which is both analytic and poetic. I eventually address matters using the kind of thinking with which I can extract the most meaningful interpretations. Fundamentally, I consider my approach as adisciplinary rather than interdisciplinary. It is upon this that selected thinkings may be developed as found necessary in such cases.

15. Jacobsen: What have been some of the tests taken and scores earned (with standard deviations) for you?

Dickson: Expressed in a standard deviation of 15, my initial scores on experimental high-range intelligence tests, which are untimed and unsupervised, were within the 140-to-160 range on tests by Jason Betts and one other author. I have now learned that one ought to spend up to 10 times more time than I have on those tests to perform maximally. This makes me wonder what the difficulty-validity relationship is on tests of advanced cognitive ability.

I have never been tested by a psychologist on conventional tests. However, I hit the ceiling score on a version of Raven’s matrices taken unofficially years ago.

16. Jacobsen: What is the range of the scores for you? The scores earned on alternative intelligence tests tend to produce a wide smattering of data points rather than clusters, typically.

Dickson: My initial experience with Paul Cooijmans’ tests was like an electric shock, with scores lower than my previous low. I cannot go into many details on the situation except to say that I have overcome the curses now. I look forward to enjoying more of the problems.

I think all new candidates of high-range tests should know that if there is any task they had to exert their thinking on to the highest degree, this, by definition, should be it. I have wasted beautiful tests not realizing these things, underestimating how much ‘intelligons’ were needed to be captured. It is impossible to cheat by spending time, and as long as one does not cheat, they cannot overperform (one may only ‘overperform’ if the problems are biased towards their area of educational training). One should think most responsibly about their participation in the testing, as there is no point if it is not handled appropriately.

17. Jacobsen: What ethical philosophy makes some sense, even the most workable sense to you?

Dickson: I find Kantian ethics to be rather intuitive. One is to note, however, that the “rational being” in the categorical imperative is not necessarily a human being. It is questionable whether humans are rational beings at all, and unquestionable that not all humans are equally rational. Thus, ethics cannot be objective if it is optimized for ‘human’ morality. This is a key reason for the numerous perspectives on the subject, where one can find them to be different attempts at the same thing. With enough reason and less selfishness, every ethical theory at its best corresponds to ‘utilitarianism within one’s power’. The ultimate ethical framework must contain a solution to the question, what is the purpose of humanity?

To think clearly about ethics, I find it useful to consider what feature of humanness raises the matter of rightness in the first place. If an ethical theory is an attempt to do that which is right, then, it has requirements in the departments of intelligence – of the ability to know what is right (a truth), and consciousness – of the will to act how it’s right. Thus, a highly intelligent being can decide what is right, regardless of their inclination to execute it; while a highly conscientious being can act in some supposedly right manner, needing not to figure it out for themselves. Intelligence offers the capacity for induction, enabling the manipulation of more complex scenarios involving more time, space, and particles. Consequently, considering scales, ethical theories must be based on the preferences of the most intelligent (and rational) beings whose decisions may make little sense to the ignorant in the short-term (in contrast to Asimov’s laws of robotics); while advancement in knowledge and must be encouraged as this improves the capacity to execute ethical resolves. Humans, in today’s sense, are simply an approximation of such a being, the true Homo epistemicus; the citizens of a Transgressive Equilibrium.

Appendix I: Footnotes

[1] Member, Glia Society.

[2] Individual Publication Date: August 1, 2020: http://www.in-sightjournal.com/dickson-one; Full Issue Publication Date: September 1, 2020: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Shalom Dickson on Background and High-IQ (Part One) [Online].August 2020; 23(A). Available from: http://www.in-sightjournal.com/dickson-one.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2020, August 1). An Interview with Shalom Dickson on Background and High-IQ (Part One)Retrieved from http://www.in-sightjournal.com/dickson-one.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Shalom Dickson on Background and High-IQ (Part One). In-Sight: Independent Interview-Based Journal. 23.A, August. 2020. <http://www.in-sightjournal.com/dickson-one>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2020. “An Interview with Shalom Dickson on Background and High-IQ (Part One).” In-Sight: Independent Interview-Based Journal. 23.A. http://www.in-sightjournal.com/dickson-one.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Shalom Dickson on Background and High-IQ (Part One).” In-Sight: Independent Interview-Based Journal. 23.A (August 2020). http://www.in-sightjournal.com/dickson-one.

Harvard: Jacobsen, S. 2020, ‘An Interview with Shalom Dickson on Background and High-IQ (Part One)In-Sight: Independent Interview-Based Journal, vol. 23.A. Available from: <http://www.in-sightjournal.com/dickson-one>.

Harvard, Australian: Jacobsen, S. 2020, ‘An Interview with Shalom Dickson on Background and High-IQ (Part One)In-Sight: Independent Interview-Based Journal, vol. 23.A., http://www.in-sightjournal.com/dickson-one.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Shalom Dickson on Background and High-IQ (Part One).” In-Sight: Independent Interview-Based Journal 23.A (2020):August. 2020. Web. <http://www.in-sightjournal.com/dickson-one>.

Vancouver/ICMJE: Jacobsen S. An Interview with Shalom Dickson on Background and High-IQ (Part One) [Internet]. (2020, August 23(A). Available from: http://www.in-sightjournal.com/dickson-one.

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© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 23.A, Idea: Outliers & Outsiders (Part Nineteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 1, 2020

Issue Publication Date: September 1, 2020

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 2,471

ISSN 2369-6885

Abstract

Mhedi Banafshei is a Member of the World Genius Directory. He discusses: community; values of the high-IQ communities; the gifted and community; positives and negatives of the high-IQ societies; purposes of the high-IQ societies; greater insights from the high-IQ; egos getting in the way; alternative ways for the gifted and talented to socialize; individualism as a blessing and a curse; intelligence tests; nations’ foundational crimes; things missing in the high-IQ societies; higher intelligence, liberalism and atheism; talented people; pieces of advice; improving sense of scale and social skills; and meritocracy in North America.

Keywords: high-IQ, individualism, meritocracy, Mhedi Banafshei, North America, social skills.

An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two)[1],[2]*

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: Let’s talk about community. What defines a community?

Mhedi Banafshei: Any social factor which indicates something about human values or something meaningful in terms of experiences of life is a foundation of community. Prevailing human motivations have determined the formalization of some communities while inhibiting the expression of others. Social progression is in part achieved by challenging societal expectations of how the members of various groups should function in terms of the groups to which they belong. It’s important that there’s greater emphasis of some positive communities (such as those related to areas of learning) as well as a questioning of those which certainly aren’t failing as a result of not being recognized well enough.

2. Jacobsen: Do the high-IQ communities seem more heterogeneous or homogeneous in various identity backgrounds and in ideological/philosophical commitments? Why?

Banafshei: While some values do seem to be shared by most participants of these communities, such as those relating to egalitarianism, there’s still lots of variation in terms of the subject of the question. The reasons for this are likely to be very similar to those which explain variation in society as a whole.

3. Jacobsen: How can the gifted find community in high-IQ societies?

Banafshei: By first understanding the importance of IQ but also the boundaries of it. Two people could have intelligence in common but still have very different worldviews and values. In such a case, they would not necessarily be able to develop any productive association of their combination. Just like in regular society, a high-IQ society member has to find ways to identify people with whom they have more than one thing in common.

4. Jacobsen: What are the positives and the negatives of a high-IQ society?

Banafshei: Given that having a high IQ does generally relate to a somewhat higher likelihood of forming certain intellectual interests, such societies are giving many opportunities to not only find those with similar interests but also those who happen to be equally cognitively equipped in relation to exploration of the subjects of mutual investment. In terms of the negatives, I think it’s worthwhile to first consider how factors external to high IQ societies may impact them. Of course, the status of high IQ societies within general societies will influence their functioning. There would be a positive acceleration of the evolution of high societies if work is done to make the public more familiar with them as a means of both group expansion and normalization. Many people question the legitimacy of high IQ societies, and even the existence of differences of intelligence altogether. I think these are still issues of enough significance to justify their prioritization of addressing the aforementioned.

5. Jacobsen: What seem like the purposes of high-IQ societies in the early 21st century?

Banafshei: There’s a vast range of reasons people join such societies. And I believe there need not be any purpose that all members can agree on. Among some of my own primary reasons is my desire to gain greater depths of insight of the minds of extraordinary thinkers.

6. Jacobsen: What are some of those “greater depths of insights of the minds”? How can some of the “extraordinary thinkers” of the high-IQ societies be drowned out by the non-extraordinary, while non-ordinary, thinkers in the high-IQ societies? What differentiates the extraordinary thinker from the greater than ordinary thinker?

Banafshei: It relates to the fact that some very smart people have reasonably come to the conclusion that a life of emphasised learning is likely to be the one of most personal productivity. The difference between geniuses and those who are not is often only clear after conclusion of their activities. The idea that’s brilliant isn’t always clearly so from the outset. In terms of people being ‘drowned out’, so to speak, I think it’s primarily a matter of some people freely deciding to disengage, rather than one of them being undermined in some way. People have the responsibility of asserting what they have to put forth, and others need not be accommodating of anything which has not been introduced with confidence. I believe this is applicable in relation to life in general.

7. Jacobsen: What do you make the egos largely getting in the way of some societies proclaiming noble aims and utterly failing?

Banafshei: I think it’s only natural to envision things beyond what can be easily achieved within a short period of time. Having a high IQ is no guarantee of being successful if one is not also wise in terms of their objectives. Failure is a part of life no matter what your IQ is.

8. Jacobsen: Are there other ways in which the gifted and talented can socialize and find others with similar gifts and interests other than high-IQ societies?

Banafshei: I guess if one can find those with similar interests, finding those with similar gifts in addition to that wouldn’t be much harder in most cases. Especially for those who live in cities, there are usually many options of social events/clubs in connection to a wide variety of subjects. I think exploring what the internet has to offer in the form of forums is very often not a waste of time either. However, I do think the best way of meeting likeminded people, regardless of giftedness, is for one to simply be open about the things in relation to which they are inclined. When someone’s objective of exemplifying their individuality is more apparent than their willingness of conformity, the processes of their socializing is almost always more efficient.

9. Jacobsen: Why is individualism the blessing and the curse of the high-IQ world?

Banafshei: I guess it depends on how you define that. It’s not my belief that the high-IQ world has any marked ‘curses’ or ‘blessings’ relative to any society that’s been formed for purposes of people of some commonality.

10. Jacobsen: What do intelligence tests, commonly construed, seem to miss in testing intelligence?

Banafshei: The inclusion of items which would have answers that are weighted differently rather than just considered as either correct or incorrect. It’s likely that a well-developed system of such a thing could function not only to ascertain IQ well but also reveal the nature and significance of different cognitive profiles that may not be explainable only by differentiation of IQ.

11. Jacobsen: Do you think nations’ foundational crimes should be answered (for)? If so, how? If not, why not?

Banafshei: The best way of addressing problems of this nature would be to develop societies which would counteract the imbalances of past injustices by means of ensuring the institutional legacies that reinforce the realities which were foundational to past oppression are curbed.  If greater fairness of society is achieved in some places, social divisions relating to disagreements of controversial subjects of restoration would be reduced without there being any need of introducing polices of them.

12. Jacobsen: What do you think is missing in some of the high-IQ societies?

Banafshei: Some of the ones I’m a member of have lots of members who’ve simply become inactive. In most situations when people are not compelled to do any work, such as is the case in terms of non-professional organisations, it’s not unusual for many to hope others will form something of value that they could then simply participate in relation to while expending little. High IQ societies are no exception to this rule. As it is in terms of most things in life, a little willingness of effort and optimism could have a great impact.

13. Jacobsen: Why does higher intelligence tend to correlate positively with liberal leanings and atheism in some preliminary studies in psychology?

Banafshei: It’s difficult to say. Of course, correlations are most meaningful when complicating factors are controlled for, and as many of us who are not even statisticians know, it can be a very complex matter. Besides, even if it is the case that most smart people are in agreement about some broad ideas, the implications of the possible disagreements of the variations of them should be considered.

14. Jacobsen: Who are some of the most talented people know to you? Why them?

Banafshei: I guess I’m lucky enough to know a good number of talented people of various kinds. I hesitate to form any opinion about whether any should be considered as more talented than others, and whether some types of talents should be thought of as more significant. In light of it not being easy to determine the ultimate importance of any individual type of talent, I believe it’s infinitely more important to focus on the perfection of our aptitudes than to waste any time making subjectively motivated comparisons of perceived levels of talent and, worse, comparisons of different types of ability.    

15. Jacobsen: To the young, what are some important pieces of advice about a) humility and b) building character & discipline?

Banafshei: While humility is valuable for some purposes, it shouldn’t be cherished to the extent that would be to the detriment of confidence. Even if notions of personal superiority should be dismissed, it should be done so with the acceptance that we would all be better off if more people had greater confidence in themselves and their visions. The world would obviously be a better place if more people realize their potential. The first step of this, of course, would be the emergence of greater efficiency of identifying capabilities. In terms of character building and discipline, I think it’s worthwhile to invest in what is often generally referred to as the broadening of horizons. As we learn, experience and explore new things, we gain broader perspectives which are of value in terms of life navigation and self-identification. It’s not difficult to attain development of character and discipline when there’s expansion of learning.

16. Jacobsen: What are non-tangible skills needing building more among the gifted and talented young than others because of the ease of some facets of life for them?

Banafshei: The skill of adapting to the forms of communication of those who function and think very differently to the cognitively advanced. It’s understandable that many gifted people sometimes experience frustration as a result of interaction with those who are close to the opposite of intellectually gifted, but if one has an IQ at the 99.99th percentile, they would be better off trying to understand and connect with people at the 50th percentile than on intending to limit themselves to 1/10000th of the population.

17. Jacobsen: How does this improve their sense of scale and social skills? Does this differentiate individuals who succeed and fail in many professional domains in spite of the vast gifts handed to them largely by genetic lottery?

Banafshei: It is commonly thought that being smart generally results in people getting ahead. There’s actually some evidence that those with IQs above 150 or so may actually be somewhat less likely to have careers of prestigious positions. Although it’s not entirely clear what explains findings of this nature, it’s logical that positive efforts of communication are important in relation to this.

18. Jacobsen: Do you think meritocracy in North America is more myth than truth or more fact than fable?

Banafshei: The challenging political circumstances of the USA clearly show the need for progress, which is also evidenced by many statistics of public interest. And while indicating that things need to change, they also indicate that meaningful progress is likely in the process of being made. When problems are subjects of inaction, that’s when there should be real concern. Anyway, I live in the UK, so my perspective is factually limited. Not everything can be known on the basis of crude indicators, and people’s notions and beliefs of idealized systems are almost always critical factors of the trajectories things take.

Appendix I: Footnotes

[1] Member, World Genius Directory.

[2] Individual Publication Date: August 1, 2020: http://www.in-sightjournal.com/banafshei-two; Full Issue Publication Date: September 1, 2020: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two) [Online].August 2020; 23(A). Available from: http://www.in-sightjournal.com/banafshei-two.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2020, August 1). An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two)Retrieved from http://www.in-sightjournal.com/banafshei-two.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two). In-Sight: Independent Interview-Based Journal. 23.A, August. 2020. <http://www.in-sightjournal.com/banafshei-two>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2020. “An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two).” In-Sight: Independent Interview-Based Journal. 23.A. http://www.in-sightjournal.com/banafshei-two.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two).” In-Sight: Independent Interview-Based Journal. 23.A (August 2020). http://www.in-sightjournal.com/banafshei-two.

Harvard: Jacobsen, S. 2020, ‘An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two)In-Sight: Independent Interview-Based Journal, vol. 23.A. Available from: <http://www.in-sightjournal.com/banafshei-two>.

Harvard, Australian: Jacobsen, S. 2020, ‘An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two)In-Sight: Independent Interview-Based Journal, vol. 23.A., http://www.in-sightjournal.com/banafshei-two.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two).” In-Sight: Independent Interview-Based Journal 23.A (2020):August. 2020. Web. <http://www.in-sightjournal.com/banafshei-two>.

Vancouver/ICMJE: Jacobsen S. An Interview with Mhedi Banafshei on High-IQ Societies and Values (Part Two) [Internet]. (2020, August 23(A). Available from: http://www.in-sightjournal.com/banafshei-two.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 23.A, Idea: Outliers & Outsiders (Part Nineteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 1, 2020

Issue Publication Date: September 1, 2020

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 3,237

ISSN 2369-6885

Abstract

Anas El-Husseini is a Member of the Glia Society. He discusses: growing up; an extended self; the family background; experience with peers and schoolmates; the purpose of intelligence tests; high intelligence discovered; geniuses; the greatest geniuses in history; a genius from a profoundly intelligent person; some work experiences and educational certifications; the more important aspects of the idea of the gifted and geniuses; some social and political views; the God concept; science; the tests taken and scores earned; the range of the scores; scores earned on alternative intelligence tests; and ethical philosophy.

Keywords: Anas El-Husseini, Glia Society, high-IQ, Lebanon, test scores, views.

An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One)[1],[2]*

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: When you were growing up, what were some of the prominent family stories being told over time?

Anas El Husseini: I was born in a big city (big relatively to the size of the country), and people in the cities here seem less interested to talk about family ancestors or carry on with family legacies. At least, that’s how it was in the last century or so. People originating from villages or small towns, on the other hand, are usually very proud and attached to their ancestral legacy, and they hang onto it even when they move to bigger cities. As a result, and despite the fact that I belong to branch of a large family, I do not know much about my direct ancestor history, except for some random memories narrated sometimes by the elders of the family.

2. Jacobsen: Have these stories helped provide a sense of an extended self or a sense of the family legacy?

El Husseini: Not family stories themselves for the reason explained before, but stories coming from classic literature (especially eastern literature) have often played a role in emphasizing moral traits and pointing out good and bad personal traits for me.

3. Jacobsen: What was the family background, e.g., geography, culture, language, and religion or lack thereof?

El Husseini: I live in Tripoli, a city located on the eastern coast of the Mediterranean Sea, and the second  largest city in Lebanon. Lebanon is small country in the Middle East. It is famous for its richness of historical heritage, variety of climates (there is an hour or so by car between the sea and the snowy mountains), and diversity of religious and non-religious beliefs. Where I live, the climate is moderate to hot, the official spoken language is the Arabic language (although most people can speak or understand a bit of French or English), and about 90% of the city inhabitants are Muslims, the rest being mostly Christians. Neighboring towns and cities have different distributions of Muslims and Christians (the 2 major religions in Lebanon), if we disregard the different sects that derive from each religion and exist in this country as well.

4. Jacobsen: How was the experience with peers and schoolmates as a child and an adolescent?

El Husseini: In the years of childhood and adolescence, I had many friends but only so few (and sometimes none) close friends or real friends. Although I considered my relationship was good with most my schoolmates, I was surprised to find out later that my good sentiments towards the others were sometimes not reciprocated. One fellow student once told me that he did not like me because I am the favorite student to the teachers. Others would swap their friendships with me and a rival schoolmate depending on whoever they’re currently allied with and is more useful to them.

5. Jacobsen: What is the purpose of intelligence tests to you?

El Husseini: They were initially mental challenges, which I often used to seek out since I was young in the form of puzzles and games first. Later on, they became a gateway to find highly intelligent people and enter a world private to them.

6. Jacobsen: When was high intelligence discovered for you?

El Husseini: When I was 10 years old, I was enrolled in a summer school specialized for students with high grades. We had been submitted to a test of unknown nature to me at the time, and we were asked to answer as much questions as we can. I knew later it was an I.Q. test (I don’t currently remember any of the questions so I don’t know the test name). I was the second top scorer then, but they informed me that my score is relatively higher than the top scorer since I was 4 years older than him.

7. Jacobsen: When you think of the ways in which the geniuses of have either been mocked, vilified, and condemned if not killed, or praised, flattered, platformed, and revered, what seems like the reason for the extreme reactions to and treatment of geniuses? Many alive today seem camera shy – many, not all.

El Husseini: Most geniuses seem to be introverts, which explains why they are camera shy, but that’s the minor reason. Geniuses often don’t blend well in their surroundings. They can be misunderstood, too fast for the others, have “weird” likings/dislikings, etc. On the other hand, the outside world (other people) in the eyes of the genius is often illogical and contradictory. This creates a wall of isolation, and the more the genius tries to apply his logic outside the more this wall thickens, and conflicts sure come after. We see a lot of geniuses recognized only after deaths, because during their lifetimes, they were either ignored or fought by those carry envy or ignorance.

8. Jacobsen: Who seem like the greatest geniuses in history to you?

El Husseini: There are so many whom I consider great geniuses in history. Leonardo Da Vinci is one of them for reasons too obvious to explain. Another genius is probably one of the less known to the readers of those lines, Ibn Taymiyyah. He lived in the 13th-14th century A.D., and was a Muslim scholar who, aside from his vast knowledge in all contemporary religions, was also a logician, a philosopher, a judge, a linguistic, a prolific writer, and many other things. He was well ahead of his time and one can hardly find a type of science that Ibn Taymiyyah had not had his share of knowledge from. He was imprisoned more than once because of his teachings and writings that were not to the likings to his contemporary scholars. Some of his rivals who were close to the ruler then, so they conspired against him which led to his imprisonment. He died in his prison, but the whole city accompanied his funeral to the graveyard, except for three people who were the cause of his incarceration.

9. Jacobsen: What differentiates a genius from a profoundly intelligent person?

El Husseini: I am not an expert in the high intelligence terminology, but I find no unified definition for the term “Genius”. There are definitions that are very loose, and others with so much constraints that they exclude people who could be considered geniuses. I consider that the genius traits depicted in Paul Cooijmans articles about the Genius are very accurate and comprehensive, although I do not agree with him on some of them. I do not consider the ethical traits are required for one to be considered a genius. Unethical and evil geniuses can exist, and there are geniuses who turned from unethical to ethical during their lifetimes, and that’s found both in history and in the present time. A genius is born genius, but his ethical compass may not be always fixed at birth. One of the major influences on the ethical compass of a genius is ironically one of the traits that are remarked in geniuses: the strong ego. A strong ego can result sometimes in envy, arrogance and even a denial of the truth. Any of those traits can the downfall of personal ethics. That being said, another way to distinguish a genius from a profoundly intelligent is the effect of his/her works on the outside world. An intelligent person will soon cease to exist after his death, but a genius will be immortalized by the sparkling traces that he/she left behind.

10. Jacobsen: What have been some work experiences and educational certifications for you?

El Husseini: My educational certifications include some in the fields of programming, networking, linguistics, calligraphy and other stuff. My work experiences consist of teaching, developing computer and mobile software, and various IT skills.

11. Jacobsen: What are some of the more important aspects of the idea of the gifted and geniuses? Those myths that pervade the cultures of the world. What are those myths? What truths dispel them?

El Husseini: People often confuse the notation of genius with that of a successful man. A genius may not be always able to convince others with his ways or thinkings, let alone reach a financial success out of them. On the other hand, the success achieved by persons whom people call “geniuses”, are often built on the sweat of others, or on the results of unethical conducts. Moreover, some of those so-called geniuses may have just bought the credit of the work with their money. A genius needs not to spend money or manipulate the public to prove his worth. So real geniuses, usually lacking the tools to spread their works or ideas without opposition, can be neglected till after their deaths. However, seldom you will find a genius, even if strongly opposed or mocked, that was neglected by history, or whose effects did not reveal their true worth even after a while.

12. Jacobsen: What are some social and political views for you? Why hold them?

El Husseini: I consider that most political parties are very much like business corporations. They care most about their gains, and any other claims by them is just a step to gain more trust to achieve their aforementioned main goal. This is true even in a democratic ruling with a large population or with a small population that has much diversity (my country belonging to the latter type). There are examples of smaller more homogeneous populations were democracy proves suitable and the elected ruler was able fulfill his role justly without having hidden agendas or putting some egoistical goals  first. I find the democratic ruling not always suitable for every country because it always assumes all are people are equal. It is correct that all people are, and should be, treated equal regarding their rights. But to make the opinions of the intelligent and the idiot, the educated and the ignorant, the expert and the layman, etc all the same in formulating the laws and the lifestyles of a whole country seem very bizarre, especially when there are powerful and rich parties that can bias the opinions of common people towards them (not necessarily by bribing), and it will still appear as a democracy. Most people consider the equality of votes as a common required right, although they do not consider expert’s and non-expert’s opinions equal on other more trivial matters. For that reason, I consider that a more just ruling system is a one where the ruler is elected by the elite of his population.

13. Jacobsen: Any thoughts on the God concept or gods idea and philosophy, theology, and religion?

El Husseini: Personally, I have followed several lines of logic, and they all led me to the one and same conclusion. Here is one of them. If we follow the origin of species, the origin of nature, and the origin of the universe, whether we assume the creation of three were interdependent or otherwise, we are bound to arrive to few origins: the origin matter, the first movement, and the origin law of physics. The origin matter exists because we know that the universe is finite and is changing with time, so it must have an origin at some point of time that differs in shape and characteristics. The moving universe we observe today is a result of an initial push, because a static object cannot generate movement on its own, thus the first movement must have existed. The origin law of physics are the most basic laws of movement, electricity, magnetism, etc from which all other secondary natural laws derived later, such as laws of chemistry and of biology. For those three origins to exist, they either existed on their own, or an external party has caused them to exist. Void, quiet, and chaos can exist on their own, because they’re the representation of nothingness. Their opposites cannot exist on their own, otherwise they will be eternal, but since they are both finite in space (as the size of universe) and in time (every part of the universe has a definite starting and ending times, a definite duration of existence, a definite period of movement or change, etc), that makes it impossible for those origins to be infinite and eternal. The other option requires an external entity to create those origins. This entity must possess the qualities that the origins are lacking: infinity (opposed to limitation in space), eternity (opposed to limitation in time) and will (opposed to chaos); otherwise this entity will be another origin incapable on its own. This entity, or the origin of origins, is what is commonly called as God or gods. If the existence of a God entity is established by logic, everything beyond it, and everything dependent on it, is much easier to deduce. Take as an example the question of one God or multiple ones. If there are two or more gods: either they’re all equal or one is stronger than the rest. If there is stronger one, he will overpower or nullify the rest, and only one will remain. If they’re equal, their wills are bound to contradict at some point since they are independent entities, which will threaten the whole existence of a creation like the universe, or create opposite rules or phenomenons at the same time. From the overall stability of the universe (it didn’t cease to exist at some point then re-existed), and from the consistency within its natural rules, we can safely eliminate the possibility of equal gods as well, which leaves the remaining possibility of one God.

This was my line of logic about the origins and God. It extends far than that to reach the topic of religions, but going on with it will make the answer much too long, so I will leave the rest for another occasion perhaps.

14. Jacobsen: How much does science play into the worldview for you?

El Husseini: Science, with its different categories (such as physics, chemistry, biology, etc), is the representation of the laws of universe as they really are and as we observe them. As time passes, our inventory of the knowledge of those laws grows up. It happens sometimes that our knowledge of science diminishes due to destroying of science records (by wars or by parties against the science or its people) or nonexistence of historical records about an era or some phenomenons in it (for example, we still don’t know for sure how the pyramids were built). Science is independent from affections, sentiments and political views (or any other views for that matter), and must be always treated as such. For instance, claiming that genres are different than sexes is unscientific, since sexuality is biologically tied to sexual organs, sexual glands and sexual chromosomes. Claiming a state that contradicts with the biological state is contradicting biology and therefore contradicting science itself.

15. Jacobsen: What have been some of the tests taken and scores earned (with standard deviations) for you?

El Husseini: Aside from the unknown I.Q. test I took when I was 10 years old, I took the Stanford-Binet test, in addition to unsupervised high I.Q. tests written by people from high I.Q. societies. Out of those, I took several of Paul Cooijmans tests (all use I.Q. points at S.D. 15), such as the Test of Beheaded Man (I.Q. 143), Reason Behind Multiple Choice (I.Q. 136), Isis (I.Q. 154), Bonsai (I.Q. 148), PAGAN (I.Q. 165), Sargasso (I.Q. 143), and others. I also took ENSDT test authored by Marco Ripa, and other tests by various authors.

16. Jacobsen: What is the range of the scores for you? The scores earned on alternative intelligence tests tend to produce a wide smattering of data points rather than clusters, typically.

El Husseini: My scores on Paul Cooijmans tests varied, if I remember correctly, between 130 and 165 (S.D. 15). I think I generally scored better on tests that have more logical questions, and less on tests that have more spatial questions, which may explain the wide range between my lowest and highest scores.

17. Jacobsen: What ethical philosophy makes some sense, even the most workable sense to you?

El Husseini: Ethical philosophies that focus on justice, truth, honesty, doing good to others (or doing to others what you want to be done to you), and avoiding harming or cheating others, are generally what makes sense to me.

Appendix I: Footnotes

[1] Member, Glia Society.

[2] Individual Publication Date: August 1, 2020: http://www.in-sightjournal.com/husseini-one; Full Issue Publication Date: September 1, 2020: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One) [Online].August 2020; 23(A). Available from: http://www.in-sightjournal.com/husseini-one.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2020, August 1). An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One)Retrieved from http://www.in-sightjournal.com/husseini-one.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One). In-Sight: Independent Interview-Based Journal. 23.A, August. 2020. <http://www.in-sightjournal.com/husseini-one>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2020. “An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One).” In-Sight: Independent Interview-Based Journal. 23.A. http://www.in-sightjournal.com/husseini-one.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One).” In-Sight: Independent Interview-Based Journal. 23.A (August 2020). http://www.in-sightjournal.com/husseini-one.

Harvard: Jacobsen, S. 2020, ‘An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One)In-Sight: Independent Interview-Based Journal, vol. 23.A. Available from: <http://www.in-sightjournal.com/husseini-one>.

Harvard, Australian: Jacobsen, S. 2020, ‘An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One)In-Sight: Independent Interview-Based Journal, vol. 23.A., http://www.in-sightjournal.com/husseini-one.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One).” In-Sight: Independent Interview-Based Journal 23.A (2020):August. 2020. Web. <http://www.in-sightjournal.com/husseini-one>.

Vancouver/ICMJE: Jacobsen S. An Interview with Anas El-Husseini on Background, Test Scores, and Views (Part One) [Internet]. (2020, August 23(A). Available from: http://www.in-sightjournal.com/husseini-one.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two)

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 23.A, Idea: Outliers & Outsiders (Part Nineteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 1, 2020

Issue Publication Date: September 1, 2020

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 1,381

ISSN 2369-6885

Abstract

Charles Peden is a Member of the Glia Society. He discusses: growing up; an extended self; the family background; experience with peers and schoolmates; the purpose of intelligence tests; high intelligence discovered; geniuses; the greatest geniuses in history; a genius from a profoundly intelligent person; some work experiences and educational certifications; the more important aspects of the idea of the gifted and geniuses; some social and political views; the God concept; science; the tests taken and scores earned; the range of the scores; scores earned on alternative intelligence tests; and ethical philosophy.

Keywords: Charles Peden, experiences, genius, Glia Society, high-IQ, Paul Cooijmans.

An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two)[1],[2]*

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: When we’re looking at high-IQ societies, what are some areas for improvement?

Charles Peden: Religions have group services at regular intervals that reinforce their beliefs. The periodic meetings also serve to reinforce the social cohesion amongst the members. Religions also have written guidance that serves to allow the disparate members to function as a group and leverage their influence throughout the world and within their local communities. I think there is much that can be learned from such functions which may increase the interest in, and influence of, high I.Q. societies. But I have no detailed plan.

The journal Thoth is a form of periodic reinforcement as is the GliaWebNews.

2. Jacobsen: Why do most of the high-IQ societies seem to congregate online more than in-person?

Peden: People who have a specialized interest in high-range I.Q. testing seem to be randomly interspersed throughout the world. Of course, the internet allows people with specialized interests to unite virtually, irrespective of how they are separated physically. In my case, I do not personally know anyone who has qualified for a high I.Q. society, so the only fellowship I get to experience from my achievement is through online connections.

3. Jacobsen: Why is there such a turnover in the number of high-IQ societies? Many either defunct, in limbo, or functioning merely as branding cover for a personality, a theory, or as a parody on the whole notion of super-high-IQs and accurate measurements at those levels.

Peden: There seems to be no shortage of intentions in the world. I personally have a vast reserve of good intentions, so I recognize them when I see them. What is truly remarkable and valuable is the grind of keeping one’s self on track, even when one’s glamorous expectations begin to ‘moo’.

4. Jacobsen: What tends to be the ethical leanings and political orientations of these high-IQ societies, e.g., democratic, authoritarian, or anarchic?

Peden: I am not so familiar with other high I.Q. societies outside of the Glia Society. But I haven’t noticed any sort of thematic political connection amongst famous (to me) high I.Q. celebrities (i.e., Scott Adams, Rick Rosner, Jamie Loftus, James Woods, The Amazing Randi, etc.).

5. Jacobsen: Out of those forms of ethical leanings and political orientations, what one seem to bring out the best behaviour and community construction for the high-range?

Peden: I don’t know if I am projecting, but to me it appears that high-range people seem very kind in general. It’s as if they see others as deserving of kindness and respect unless the others do something to violate that right.

6. Jacobsen: What is the Glia Society?

Peden: It is a community created to reward aspiring individuals for pushing themselves to attain the standard required for admission. This concept has roots that seem ubiquitous throughout tribal cultures worldwide. The main difference being that the Glia Society has rites of passage that are based on contemporary measurements of intelligence.

7. Jacobsen: Why is the Glia Society focused on Europe?

Peden: The quiet truth is the ‘Mecca’ of the Glia Society springs from the Netherlandic town of Lieshout — Paul Cooijmans’s home town. The growth extends outward from there, but I don’t think of it as being ‘focused’ on Europe. Society members are worldwide.

8. Jacobsen: When did you join the group?

Peden: I believe I qualified in 2014 and joined soon after qualifying.

9. Jacobsen: How did you qualify for the Glia Society?

Peden: I achieved a qualifying score on the Cartoons of Shock I.Q. test.

10. Jacobsen: What is Thoth?

Peden: There is the journal of the Glia Society which is called “Thoth”. There is also a future Grail Society member who has been in contact with Paul Cooijmans who is also called Thoth. I think “Thoth” was also an ancient Egyptian god.

11. Jacobsen: Have you contributed to it?

Peden: I have made contributions to the journal Thoth since before I became a member. It is not required to be a member of the Glia Society before making contributions to the society’s journal.

12. Jacobsen: I love the phrase “A Megalomaniac’s Waterloo” by Cooijmans. It is the coda on the separating of the wheat from the chaff of the high-range. Many come to these tests thinking rather highly of their innate gifts, which seem apparent while not as high as assumed by them. How would you describe the world of the high-range?

Peden: High-range I.Q. results can play havoc with one’s ego. I think it is helpful to realize that intelligence appears most pronounced in the context of novel situations. But intelligence can seem inferior when one is among those with more experience. Intelligence is an ability that can have an enhancing effect on what one does, including the stories one tells themselves of how valuable they are.

13. Jacobsen: Why did you join the high-IQ community in the first place?

Peden: Life can be difficult and sometimes finding a niche where one is good enough can be very validating. Joining a high I.Q. community has become my shield against life’s many ‘demons’ of ostracism.

Appendix I: Footnotes

[1] Member, Glia Society.

[2] Individual Publication Date: August 1, 2020: http://www.in-sightjournal.com/peden-two; Full Issue Publication Date: September 1, 2020: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two) [Online].August 2020; 23(A). Available from: http://www.in-sightjournal.com/peden-two.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2020, August 1). An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two)Retrieved from http://www.in-sightjournal.com/peden-two.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two). In-Sight: Independent Interview-Based Journal. 23.A, August. 2020. <http://www.in-sightjournal.com/peden-two>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2020. “An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two).” In-Sight: Independent Interview-Based Journal. 23.A. http://www.in-sightjournal.com/peden-two.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two).” In-Sight: Independent Interview-Based Journal. 23.A (August 2020). http://www.in-sightjournal.com/peden-two.

Harvard: Jacobsen, S. 2020, ‘An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two)In-Sight: Independent Interview-Based Journal, vol. 23.A. Available from: <http://www.in-sightjournal.com/peden-two>.

Harvard, Australian: Jacobsen, S. 2020, ‘An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two)In-Sight: Independent Interview-Based Journal, vol. 23.A., http://www.in-sightjournal.com/peden-two.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two).” In-Sight: Independent Interview-Based Journal 23.A (2020):August. 2020. Web. <http://www.in-sightjournal.com/peden-two>.

Vancouver/ICMJE: Jacobsen S. An Interview with Charles Peden on the Glia Society and High-IQ Societies (Part Two) [Internet]. (2020, August 23(A). Available from: http://www.in-sightjournal.com/peden-two.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

An Interview with Adeline Sede Kamga on Women’s Rights in Africa

 

 

 

 

 

 

 

 

 

 

 

 

Interviewer: Scott Douglas Jacobsen

Numbering: Issue 23.A, Idea: Outliers & Outsiders (Part Nineteen)

Place of Publication: Langley, British Columbia, Canada

Title: In-Sight: Independent Interview-Based Journal

Web Domain: http://www.in-sightjournal.com

Individual Publication Date: August 1, 2020

Issue Publication Date: September 1, 2020

Name of Publisher: In-Sight Publishing

Frequency: Three Times Per Year

Words: 2,520

ISSN 2369-6885

Abstract

Adeline Sede Kamga is the Founder/CEO of FabAfriq Media Group, a Creative and Innovative Marketing and communication agency with offices in the UK and Cameroon operating both in Europe and Africa. A change leader and inspirational speaker with over fifteen years of experience. She has expertise working across different areas in the corporate, business and community world. She is committed to delivering quality projects in Corporate PR and Communications, Change management, Executive Coaching. She has a BA in Corporate Communications, MA in Human Resource Management at Coventry University UK and professional qualifications such as CIPD, PRINCE2 & Dip in Business Administration. Adeline is an expert in Corporate communications and PR, including digital communication and eventing. As a trained executive coach, she has worked with blue chip companies from varied sectors, helping them gain visibility across Africa and the rest of the world. Her previous experience in HR, gave her hands-on experience working in different HR projects with one of the largest employers in Europe (Birmingham City Council) & subsequently as a consultant. Amongst some of her expertise are change management, People Management, T & D and Strategic HR. She has led on many strategic and restructuring projects, leading to successful change management system & implementations. Adeline is also a founding member of FEPPSAC (Women editors of Central Africa), a UN Central Africa Office initiative to work with women in the print magazine industry. This group seeks to help drive the United Nations mandate of women, peace and security in Central Africa. She is dynamic, innovative, and tenacious. Gifted with a sharp mind and innate ability to connect with others and an insatiable thirst for excellence. In 2016, Adeline launched a Pan Excellence In People Management initiative for change called The Corporate Awards & The Corporate Women in Leadership program. Adeline invests in inspiring and empowering young leaders through speaking engagements and mentoring programs. She is married to a very supportive husband and has 3 kids. adeline.sede@fabafriq.com. She discusses: the common problems of women around the world; specifically African-based women’s issues now; the 2010s; the 2020s; the various companies and collaborators; the LGBTI community; religion; increase the good and decrease the bad manifestations of religious faith when it comes to the inculcation of more fair, just, and equitable societies for all; the next big projects; recently relaunched publishing efforts; and authors, books, or organizations.

Keywords: Adeline Sede Kamga, Africa, FabAfriq, women’s rights.

An Interview with Adeline Sede Kamga on Women’s Rights in Africa: CEO, FabAfriq Media Group[1],[2]

*Please see the footnotes, bibliography, and citation style listing after the interview.*

1. Scott Douglas Jacobsen: Obviously, standing as an outstanding woman in different countries will have different levels of difficulty in the ways in which there are problems for the respective women, while, at the same time, we will see some commonalities. What do you see as the common problems of women around the world?

Adeline Sede Kamga: Gender inequality has been a major concern for women around the world. The lack of women in positions of decision making clearly shows that more women need to be given the opportunity to influence policies. It has been a historic movement for women since Beijing as it is no longer uncommon for women to run businesses or hold job titles in the upper ranks of management. Many women also do jobs that are traditionally male dominated. For all the progress that has been made, we still see some common problems women face even though more subtle than before, but still make appearances in all parts of society, from education and the workforce to the media and politics.

Access to education and healthcare is at the top of my list, purely because these two are the base. Once we are educated and in good health, we can do anything we truly set our minds to. The right to have logistical protection over violence, rape, abuse – the list is endless. We can easily eradicate some societal issues faced by women if we are educated and empowered to make decisions that affect us directly.  Just to add to the list, I will say women face gender-based violence, abuse, gender pay gaps and restrictive reproductive rights. Moreover, there is still gender equality, female genital mutilation, economic & financial empowerment, the power of the women’s vote & lack of opportunities to influence policies concerning them directly.

2. Jacobsen: What do you see as some of the more specifically African-based women’s issues now?

Kamga: Africa has an overly complex social, economic, and political patterns, with a clear difference between the rich and the poor. There are issues related to deep-rooted poverty, harmful traditional practices, restrictive laws, and social attitudes which continue to affect African women. Of Course, we can state that most women feel there is a lack of respect, promotion, protection, and fulfilment of human rights when it comes to women. Please note that my list is not exhaustive, you can comfortably add these to the ones listed on the global issues affecting women around the world.

3. Jacobsen: When you reflect on the 2010s, what were the most significant areas of improvement and decline for African women?

Kamga: In December 2008, a proposal for an Africa Women’s Decade (2010- 2020) was initiated by the African Union (AU) Ministers for Gender and Women Affairs at their meeting held in Maseru, Lesotho. The idea was adopted in February 2009 by the AU at the 12th Ordinary Summit of Heads of State and Government, in Addis Ababa, Ethiopia. This was adopted and took a fast pace to implementation.

According to the African Women Decade report published by Make Every Woman Count, the UN, World Economic Forum, and other organisations have recorded an improvement in standards. There has been some improvement in Education with Seychelles, Swaziland, and Ethiopian topping the chart with more than 90% of achieving their Decade’s goals. While Cameroon, Rwanda, Kenya and South Africa and others have seen an increase in Economic Empowerment. There has not been a recorded decline that I can talk about, but I guess we should stick on the positives

4. Jacobsen: Looking ahead to the 2020s, what will be the most significant issues facing women?

Kamga: Owning their space! Women give excuses more than men. A few % of women own their success and talk about it. This is a big issue as far as I am concerned because it does not foster an environment where younger women can learn from. Role modelling is very important, and I feel we are not doing enough. Also, if most of the issues mentioned above are not addressed correctly, then we will be pointing out the same issues. However, there has been a rise in the number of platforms encouraging women to take control of their socio-economic stand in the community and we are counting on such.

5. Jacobsen: How are the various companies and collaborators for you working on these specific issues now?

Kamga:  We launched the corporate women in Leadership initiative to help corporates deal with such issues affecting women at work. Most of our clients have collaborated beyond measures and we are quite pleased to see more corporations joining their voices to these. Prudential Beneficial Insurance Cameroon for example, has assigned some of its female staff to speak on our panel and mentor younger women towards achieving their goals. Others have even initiated internal associations such as Ecobank Cameroon which created an association of Ecobank Women to help support each other. We also partnered with the UN to use our platform to drive Peace and security in the community and this theme is very popular during our events. So far, I think both corporate and the public sectors are working alongside to create a much more conducive environment for women. However, I think women in politics are not encouraged enough and they should work towards this as well.

6. Jacobsen: What about the LGBTI community, as stipulated by the UN LGBTI Core Group? The L, B, T, and I community of women who are having a difficult time in Africa. What is being done to help these minority sub-demographics deal with their specific issues?

Kamga: Unfortunately, LGBTI is not an area of discussion in most African countries. While South Africa, St Helene and a few others have given this a legal status most African countries are still to come to terms about sexual orientation.

7. Jacobsen: Religion is important to many Africans. How is religion a force for good at times in Africa? How is religion a force for bad at times in Africa?

Kamga: With regards to good or bad, religion is individualistic. Meaning everyone has a right to their opinion and just like in the western world, no one forces, or obliges anyone to be religious. However, we can all confirm the importance of religion because it creates a safer and much calmer environment with regards to how people behave or act during certain circumstances. It is in line with this that I can state that religion is a force when a community needs to come together to achieve a certain level of peace, security, goodwill and more. The church is most often seen as a sanctuary, where people take their personal challenges to be resolved and this has a world for many.

For bad, religion has become a huge business opportunity for most. The rate of unemployment in Africa is high, so anyone who is eloquent and fluent with words can set up a church purely to extort. There are many men of God who have amassed wealth from the community. Most people have been blindfolded that separating the good from the bad is hard. Most recently, a young lady was raped and killed in a church in Nigeria This also might mean some churches are involved in occult or bad practices.

But then again Scott, as mentioned, I can only give my opinion with regards to what I believe, not what is fact! What might be good to me, might be bad to the other and vice versa.

8. Jacobsen: How can we increase the good and decrease the bad manifestations of religious faith when it comes to the inculcation of more fair, just, and equitable societies for all?

Unfortunately, religion is a very sensitive topic in Africa and most Africans believe that salvation is personal. When we talk of GOOD here, I am looking at what is good for me. With regards to what is good for the other I can truly not give much of an opinion. In order to have a better society, we should establish what is good and what is bad. There is so much going on now that we feel we are not in control of our lives anymore.

However, there are chapters in the bible that explain what is required from everyone to live Good. With regards to bad manifestations, I would like to focus on practices. We should focus on the scriptures to increase the good. We should look at implications on others before we react, we should wear people’s shoes to see where they pinch. By putting ourselves in the other’s position, we can easily determine what to do and what not to do. So, it is advisable for people to time and understand the bible.

The government should also put in place rules and regulations around some religious practices. Of Course, they should have clear facts, evidence, and standards.

There are some religious practices that incite hate and discrimination. First of all, there are a lot of churches in Africa and this influences the religious orientation of others. People should be educated on how to be in control of what affects their lives. Awareness of fake practices should be raised, and perpetrators should be punished by law.

9. Jacobsen: What are the next big projects for you?

Kamga: Our next big project is our 10th anniversary celebration. We have had to put it on hold because of COVID but we’ll pick up for next year. We are also working on our blueprint which will contain research gathered from our 5 years of running The Corporate Awards: Celebrating Excellence in People Management. Report will focus on our findings and recommendations will be provided at the end.

10. Jacobsen: What have been some of the recently relaunched publishing efforts by you?

Kamga: We recently relaunched FabAfriq Magazine. We are also in the process of launching our Web App for news items. We are exhausted but truly looking forward.

11. Jacobsen: Any recommendations authors, books, or organizations for the audience here today?

Kamga: Yes, I would like to recommend a remarkably interesting book on Leadership and Religion. This is written by a priest and it might be interesting to interview him. Our readers should definitely check out https://www.amazon.co.uk/Philosophy-History-Challenge-African-Thinker/dp/6202304200 and thank me later.

12. Jacobsen: Thank you for the opportunity and your time, Adeline.

Kamga: The pleasure is all mine.

Appendix I: Footnotes

[1] CEO, FabAfriq Media Group.

[2] Individual Publication Date: August 1, 2020: http://www.in-sightjournal.com/kamga; Full Issue Publication Date: September 1, 2020: https://in-sightjournal.com/insight-issues/.

Appendix II: Citation Style Listing

American Medical Association (AMA): Jacobsen S. An Interview with Adeline Sede Kamga on Women’s Rights in Africa [Online].August 2020; 23(A). Available from: http://www.in-sightjournal.com/kamga.

American Psychological Association (APA, 6th Edition, 2010): Jacobsen, S.D. (2020, August 1). An Interview with Adeline Sede Kamga on Women’s Rights in AfricaRetrieved from http://www.in-sightjournal.com/kamga.

Brazilian National Standards (ABNT): JACOBSEN, S. An Interview with Adeline Sede Kamga on Women’s Rights in Africa. In-Sight: Independent Interview-Based Journal. 23.A, August. 2020. <http://www.in-sightjournal.com/kamga>.

Chicago/Turabian, Author-Date (16th Edition): Jacobsen, Scott. 2020. “An Interview with Adeline Sede Kamga on Women’s Rights in Africa.” In-Sight: Independent Interview-Based Journal. 23.A. http://www.in-sightjournal.com/kamga.

Chicago/Turabian, Humanities (16th Edition): Jacobsen, Scott “An Interview with Adeline Sede Kamga on Women’s Rights in Africa.” In-Sight: Independent Interview-Based Journal. 23.A (August 2020). http://www.in-sightjournal.com/kamga.

Harvard: Jacobsen, S. 2020, ‘An Interview with Adeline Sede Kamga on Women’s Rights in AfricaIn-Sight: Independent Interview-Based Journal, vol. 23.A. Available from: <http://www.in-sightjournal.com/kamga>.

Harvard, Australian: Jacobsen, S. 2020, ‘An Interview with Adeline Sede Kamga on Women’s Rights in AfricaIn-Sight: Independent Interview-Based Journal, vol. 23.A., http://www.in-sightjournal.com/kamga.

Modern Language Association (MLA, 7th Edition, 2009): Scott D. Jacobsen. “An Interview with Adeline Sede Kamga on Women’s Rights in Africa.” In-Sight: Independent Interview-Based Journal 23.A (2020):August. 2020. Web. <http://www.in-sightjournal.com/kamga>.

Vancouver/ICMJE: Jacobsen S. An Interview with Adeline Sede Kamga on Women’s Rights in Africa [Internet]. (2020, August 23(A). Available from: http://www.in-sightjournal.com/kamga.

License and Copyright

License

In-Sight Publishing and In-Sight: Independent Interview-Based Journal by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
Based on a work at www.in-sightjournal.com.

Copyright

© Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal 2012-2020. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen, and In-Sight Publishing and In-Sight: Independent Interview-Based Journal with appropriate and specific direction to the original content.  All interviewees co-copyright their interview material and may disseminate for their independent purposes.

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