In re-reading this post I recalled that I use the term transformal to differentiate it from what some developmentalists call postformal operations. From that post:
I am reminded yet again from Levin's references above of the real/false reason thread. Levin is also one who sees the need to hearken back to more fully integrate the pre-rational emotions and body, where as the cogscipragos have ascertained lies our more direct connections to the environmental field at large. And that said instrumental reason, while perhaps a necessary evolution, in itself is a "false" reason according to L&J, in that in its separation from the body/emotions it creates this abstract, dual, metaphysical world of ideal forms. L&J's research shows that "real" reason is one that is indeed embodied, and as such connects us back to that field at large. Other references in that thread also point to how so-called postformal operations, according to the hierarchists, is just so much more complexity piled on top of this disembodied instrumental rationality. Whereas those enacting so-called postformal operations talk much more about the kinds on integration we're seeing in the likes of Levin, Derrida, Caputo, OOO, etc.
That's why I now prefer the term transformal for this more fully integrated and proportional centaur. I agree with Kennilingam in that any level can break off into dissociation and to me that's what happened with the complexity crowd. The more hierarchical and kennilingus centaur has a human head so large and out of proportion as to be comical, its legs skinny and weak, incapable of supporting such superfluous narcissism. Just ask a dancer where our root and connection to the field lies.
The Marchand article from The Genetic Epistemologist (29:3) can be found at this link. Therein she says:
“Clearly, the recent conceptualization and methodology of evaluation proposed by Commons et al. (1998) constitutes a conceptual clarification and a rigorous methodological approach, so that what is of interest now is to develop studies which empirically validate this new vision of stages and which clarify the question of its sequency. For example, it still remains to be clarified whether the tasks pertaining to the systematic level which were successfully accomplished represent the first stage of post-formal thought, or whether they are no more than the expression of the consolidated formal operations level; and, also, whether the metasystematic, paradigmatic and transparadigmatic levels represent structural reorganizations of formal thought, or whether they do not simply expand this same type of thought….their results suggest expansion more than reorganization."
From this post:
Another connection occurring to me (as gift from my Muse) is that these image schemas, as well as Edwards' different lenses, taken singly can represent the various theoretical ideologies. We've already seen how a focus on the container schema can lead to an ideology of objectivist hierarchical complexity. And using Bonnie's talk above, how a focus on a cyclic image schema might lead to what Gebser called the mythic structure (or ideology). Gebser's integral-aperspectival (IA) structure though, at least according to Gidley (2007),* is a means to allow for all previous structures to be as they are and co-exist together simultaneously. The IA is not another isolated structure that transcends and replaces previous structures, including the mental. In this sense it breaks with the pattern of progression in deficient rational. And we see exactly this type of coordination of the various image schemas in Lakoff, that each has its place, none are replaced. Same for Edwards' lenses. This produces a new kind of transparent, postmeta paradigm of multiplicty, in Deleuzes's terms, or IA in Gebser's. One that is relative according to Lakoff, but also constrained by the real.
* For example: "For Gebser, integral-aperspectival consciousness is not experienced through expanded consciousness, more systematic conceptualizations, or greater quantities of perspectives. In his view, such approaches largely represent over-extended, rational characteristics. Rather, it involves an actual re-experiencing, re-embodying, and conscious re-integration of the living vitality of magic-interweaving, the imagination at the heart of mythic-feeling and the purposefulness of mental conceptual thinking, their presence raised to a higher resonance, in order for the integral transparency to shine through" (111).
Gidley, J. (2007). "The evolution of consciousness as a planetary imperative." In Integral Review 5.
And this post and the one following:
I've changed some of my views on the above since that older posting but it is basically the same. What is replaced is the formal notion of ever more complexification. The integration of the 'lower' levels isn't integrating them as they were when we were within them. They too have been developing below awareness so then when we go 'back' to get them they have evolved in themselves. Another way of looking at it is that previous 'levels' become through their independent growth, and an aperpectival integrating awareness, all at the same level. Seeing them as higher/lower levels is another aspect that needs to be replaced. And the previously 'lower' levels are indeed replaced because in the integrative process they too are now up to speed, so to speak. This is the integral-aperspectival leap to 2nd tier. This twist in the program changes the entire dynamic of levels, lines, states etc.
Another slant or trajectory on this is this post in the OOO thread, how the different levels in a human being are different systems that have to communicate with each other via structural coupling.
"In Luhmann's theory the 'human being' is not conceptualised as forming a systemic unity. Instead it has to be understood as a conglomerate of organic and psychic systems. The former consists of biochemical elements, the latter of thoughts. Both systems are operatively closed against each other: no system can contribute elements to the respectively other system. The systems are however structurally coupled; i.e. their respective structures are adjusted to each other in such a way as to allow mutual irritations" (9-10).
Only with IA awareness we 'integrate' the various levels-systems not by subsuming them into the higher or unitary level but by the levels now structurally coupling with and communicating with each other. Our consciousness is now an hier(an)archical multiplicity with many often irritating voices.
From this post:
In Chapter 6 of Goddard’s Transpersonal Theory he reiterates something I said in the Krishnamurti 2 thread about Gebser. Previous structures are not holonically subsumed into the next higher structure. The lower structures continue to develop laterally within the dominant higher structure. However successively higher structures up to the mental-ego are by nature “divisive” or exclusive into a higher-lower polarity whereby one pole is dominant, and higher tends to at least consciously (epistemologically) subsume the lower. Nonetheless ontologically the repressed (and previous) pole (structure) continues to develop but unconsciously and it is not until the so-called centaur structure (Geber’s IA) that we begin the return arc of integration of our formerly repressed structures. This conscious return then finds those previous structures having gone through their own developments unbeknownst to us so that they are not the immature magical and mythical worldviews they were on the upward arc of development. Add in the conscious ego’s recognition and integration of them and we get an IA structure that holds all of the structures as they are without contradiction.