Archive for Faith & Religion: Mixed – Anglican Solomonite and Gnostic Scientist

My position on ‘Christmas’

I have declared my religion as Solomonite Scientist. This means I regard King Solomon to be the Messiah – the anointed one of God. I therefore regard Jesus (who I will still call Christ) and Mohammed to be equal prophets of God, as they are descendants of King Solomon.

As a Scientific Solomonite, unlike say an Anglican Solomonite, I will not be willing to recognise any particular day in the year as being Christ’s actual birthday without strong proof.

On this basis I will not be celebrating Christmas for religious purposes. I will only celebrate in when in the presence of children, for who I think the fantasy of Christmas should be an important part of the innocence of childhood. Therefore I will only be sending Christmas Cards and Presents to children, such as my nieces and nephews, and my own children eventually.

Any presents I’m given for Christmas when I’m not in the company of children I will open on New Years’ day, which is more significant to me. I tend to keep all my New Year resolutions, and as the person I judge myself against and compete is myself in the previous year(s). For example, 2008 was a rubbish year compared to 2007, as in 2007 I became an LLM and Chartered IT Professional and other than gaining public office, nothing much happened in 2008. 2010 was a good year, I got my first paper on law, and I became a Fellow of BCS. 2011 was reasonable, getting my MScEcon from Aberystwyth. I hope 2012 will be even better, where I aim to complete a doctorate, become a Chartered Scientist and gain Chartership of CILIP, among others.

I don’t mind people sending me Christmas Cards and Presents or saying ‘Happy Christmas’ or any translation into their own language – I’m not too keen on ‘Merry Christmas’, because Solomon was a King and should therefore not have drank because he could lose track of his responsibilities and obligations.  I will however respond to these cards with New Year Cards, and open the presents on New Years’ Eve, so they can be used in the New Year. Anyone I buy presents for that isn’t a child will receive their present in the New Year.

Who gives a monkey’s?

I have kept this blog password protected all year, but since reading this article on The New Scientist website I feel I can come out of the cold.

When I was 21 I was sworn into the Anglican Church on the basis of a baptism and confirmation of my faith in the values and beliefs of Christianity. All I had read at the time were the Gospels – Matthew, Mark, Luke and John. My exposure to science was limited, but I’ve gone on to gain three science degrees – a BSc(Hon), MSc and MScEcon.

Over that period I have decided I do not wish to follow any way of life prescribed by any religion. I do however like the Christian message of tolerance and forgiveness, accept that the Old Testament’s conception of vengeance means that forgiveness can’t exist without it, like black can’t exist without white, or day without night. However, I put my faith in science so that it will be able to answer the questions about God one day, even though it can’t at the moment.

So what I am about to present may not be able to be proven or disproven by today’s science, but one day it definitely will be able to, if my faith becomes fact. When Charles Darwin wrote the “Origin of Species”, his theories were based on the best evidence available at the time, and many have been supported by modern science, others not. I think the ‘Great Flood’ story in the Bible was based on an actual event like a tsunami as historians suggest, and the writer of the story changed it to encourage people to believe in a higher power, called God.

The battle towards science and religion is on the basis that science can’t prove God, so that creates a conflict. Atheists regard this to mean God doesn’t exist. Christians, for example regard this to be that just because one can’t prove a higher power like God exist doesn’t mean it can’t – and they strongly believe God does exist and they see the prophets who gave voice the Bible as proving that. Both of these positions are protected in the UK by the Human Rights Act and Equality Acts.

I would like to suggest a consolidated view of evolution theory and creationism theory, where both can mutually exist and neither be wrong. This may be wide of the mark for devotees, but open minded scholar may find it thought provoking. I invite people to leave comments, and if they’re fair and balanced and non-offensive I will approve them.

Consider Adam and Eve. It is claimed that when they disobeyed God that he forced Eve to have more pains in pregnancy and because they ate from the tree of knowledge of good and evil they both had better decision-making abilities. Interestingly, scientists have discovered a biological ancestor of ours, called Lucy, who was the missing link between earlier claimed ancestors and more obvious less old findings. The difference between Lucy and primates was primarily that she had better decision-making capabilities (like post-sin Adam and Eve) and better child rearing capabilities (like post-sin Eve). Some coincidence, eh?

The Bible tells us that Adam and Eve and had three sons, who both had three wives – but it doesn’t say where they came from and the vicar of the church I was confirmed at couldn’t say either. It was this passage in Genesis 3 that started the loss in faith I had, as I could only assume at the time they were their sisters, but we all know that that causes evolutionary deformities and birth defects.

However, when I re-read Genesis 1 to 3, I had this strong sense that there was life outside the Garden of Eden. Genesis 1 appears to create beings (maybe Neanderthals) prior to createWhat if it followed that after God banished Adam and Eve from it that with their new knowledge and breeding capabilities they created their three sons, whose wives could only have been primates?

As wild as this may sound, scientists don’t know whether our ancestors species could or could not cross-fertilise with other species. If we have the view that science and religion are both compatible, then we can’t rule this out. It could be that Lucy was the offspring of one of Adam and Eve’s sons being crossed with a primate, and could explain why we have over 99% the same DNA as a chimpanzee, as we share a common ancestor.

As a scientist I think that for evolution theory to be at least 95% provable, it needs to be repeatable. At present only ‘natural selection’ is one of the few premises proven beyond reasonable doubt. But it may be that with advancements genetic science we could one day know whether the split between the primates that led to us and the ones that led to chimpanzees was because of those primates cross fertilisation with an advanced life form?

If evolution theory is to be proven at least 95% right, we will either have to replicating our ancestral path or find examples of other evolved life on this or other planets.

Does future science hold they key to our distant past?

We could, through ‘DNA regression’, match fossil records to a hypothesised ‘pre-human genome’ through advancing genetic research to the extent where we can generate a 3D computer model of what an organism would look like based on its DNA – as with dinosaurs in the sci-fi Jurassic Park. Then we can using this and doing the same with chimpanzee DNA, see what our common ancestor looked like. After that we could using embryonic research replicate it – then we will have the answers!

The other alternative is to find evidence of earlier intelligent life before us, with no links to us, from billions of years before we came into being, even before the dinosaurs, or on other planets. But then again, would this not confirm that Genesis 1, where ‘God’ tells people to go forth and multiply, is at a different point in history to when we existed, as is depicted in our creation through Adam and Eve in Genesis 3.

The Fall and End of Man

Original Sin, as it is called, says that the Fall of Man was when Adam and Eve Betrayed God. Go said to them, ‘the day that eat from the Tree of Knowledge of Good and Evil you shall surely die’.

He was not speaking to Adam and Eve as individuals, but as Man and Woman, who are our evolutionary ancestors as humans that split us off from primates.

Humans will never stop growing until they know as much as God. The Fall of Man was a mere trip over a stone on the garden path, and to think otherwise is to not see the wood for trees. It is human’s pursuit of the truth about a reality we can’t access that drives us, and will lead to the End of Man.

Money can’t grow an economy, but machines, goods and knowledge can. The servant will not become a master by wearing his master’s shoes and walking his master’s path, nor talking and feeling like him. Only by a constant revolution of developing knowledge, goods and machines that will make his master redundant will things become better for him and fellow humans, and lead to humans finding the cure for poverty and privilege.

Man has never stopped trying to know as much as God. He built the tower of Babylon, a co-operative enterprise, to be as tall as God, another fall of Man, but he kept his flag flying, knowing he is not a hopeless case, being lifted up to new horizons by humans, in the hope his dreams would one day come true.

Every thought a human has is an embodiment of the nakedness of Adam and Eve. It is only through science and technology that humans can ever know as much as God. The medicines that cure, the instruments that give precision, are human’s root to knowing all God knows. If other humans cannot see one’s knowledge, then there is no way humans as a collective can know as much as God.

Judgement Day shall not be any date on any imaginary calendar where Man will be lifted from his shadows, but the day that Man will be out of luck. He will have been over the world, and will move nowhere, as he will know so much that he destroys himself and his fellow human beings. All things will fall apart, Man will be brought down to the start, and humans will have to start again to lift Man out of the shadows.

 

My primary religious beliefs (premises)

Any question the Church and Politicians can’t answer today Scientists will be able to answer tomorrow.

Any advancement towards peace among individuals, families, communities and nations today, will have been envisaged by those Prophets and Disciples who wrote the Bible yesterday.

Those who make scientific theories that can’t be proven today are the Prophets who may be proven right tomorrow. For instance, the Charles Darwin is being proven right in many of the claims he made which couldn’t be refuted at the time. One who considers the Bible to have legitimacy should only do so in so far as science has not proved to to be false. Equally, any scientific texts should be considered true only in so far as they are falsifiable by other scientific texts or processes.

Everlasting life comes after death by being in the minds of the people of the future, whether in memes such as through literary works or in physical presence, such as via cryogenic restoration.

God exists in the minds of those who know of the concept, just as Robin Hood does. Science will one day be able to measure the existence of God. Until then Go should be assumed to refer to all the knowledge there is possible to be known that science does not know.

This list is not complete and may be extended.

Food and Freedom

God recognises the importance of food – those who lack food are not only physically impoverished, but mentally and cognitively also.

It is suggested in Nehemiah 8 that humans must choose the food they want, and this right is dependent on free will. It would be against the spirit of God’s law to deny people the right to make choices in any area in which they could grow as humans. Whether this is choosing the best options for their healthcare or their venue for learning, or anything else, it is only by making choices for themselves on the basis of their own knowledge that they avoid the clutches of the serpent that caused Adam and Eve to disobey God’s word and start the human evolutionary journey. To do otherwise would deny them the freewill gifted by God.

To recognise Adam, one should eat spare or other ribs on a Saturday in recognition of the birth of woman, from whom Christ was destined to be created. One should also feast on Tuesday for it is the start of the week and should be used for preparing for the remainder of the week.

The farmers of the past have given away to the scientists of today. It is science that will make the meek filled with good things. By developing Genetically Modified foods they will ensure that humans get the enjoyment of food in pursuit of everlasting life in Jesus’s kingdom on Earth, where in the future there will be no starvation and no death.

 

Privacy and God’s law

The privacy of children who do not know the consequence of their actions and those whom they may trust is sacrament. It was not until Adam and Eve started human’s evolutionary journey towards knowing as much as God through eating the forbidden fruit that they realised the consequences of their actions [Genesis 3:7]. This loss of innocence due to the deception of the serpent should not be repeated. Anyone who so denies a child of their innocence will need to ask for the forgiveness of Christ on the Day of Judgment.

Revelation says that on Judgment Day the forces of evil will be embodied in one man who shall go by the number of 666 [Revelation 13:18]. Therefore it is forbidden to number humans as if they were unsacred cows and by providing means to reveal their identity through the use of an identifying serial number in place of their real name, except on Judgment Day.

The privacy of public figures should be protected so as to protect those who worship them as idols against God’s law [Exodus 34:17], whom are not able to protect themselves from exploitation.

People should never forget that God is all seeing. Until the day that science has advanced to the stage that humans know as much as God then they shall use available scientific knowledge to ensure fellow humans know they are being watched over and protected.

My six protocols and 12 commandments of good practice guidance

These are my values, beliefs and principles express as protocols and commandments. They carry the weight of philosophical beliefs under the Equality Act 2010 and related European Union legislation as they affect the way I carry out my day to day activities. You have the right to freedom of expression, but I shall regard any expression in any medium that questions my performance in these protocols without first following my internal complaints procedure below to have breached my Convention Rights to protection of my reputation under the Human Rights Act 1998 and other enabling legislation in other European countries. These Protocols and Commandments should be considered to have the same weight in my life as any code of practice and/or the 10 commandments in the Abrahamic religions.

Protocol 1 – Opportunity

I recognise that one of the distinguishing features of being both a professional and public figure is that my knowledge and skills are at the service of all communities, and do not simply serve the interests of my Network of Practice or engagers. I aim to be honest and accurate in advertising their professional services and products, in order to avoid encouraging unrealistic expectations or otherwise misleading the public.

Commandment 1 – Equality

(1) In carrying out my professional duties I shall conduct them with without discrimination against others on the grounds of sex, sexual orientation, marital status, nationality, colour, race, ethnic origin, religion, age or disability, or any other protected characteristic. In particular I shall-
a. Respect individual, cultural and role differences, including (but not exclusively) those involving age, disability, education, ethnicity, gender, language, national origin, race, religion, sexual orientation, marital or family status and socio-economic status; and
b. Strive to achieve an appropriate balance within the law between demands from information users, the need to respect confidentiality, the terms of their employment, the public good.

(2) In carrying out my public duties I shall avoid situations where a Network of Practice may inappropriately demand I act in a way incompatible with the public interest of my position in other Networks of Practice. In particular I shall-
a. Avoid practices that are unfair or prejudiced and be willing to explain the bases for my ethical decision making; and
b. Be honest and realistic in stating claims or estimates based on available data about policies, research or other information.

(3) In carrying out all my duties I shall promote professionalism in the best possible manner at all times. In particular I shall-
a. Respect the knowledge, insight, experience and expertise of engagers, relevant third parties, and members of the general public; and
b. Afford respect and understanding to other colleagues and professionals and acknowledge their ideas, contributions and work, wherever and whenever appropriate.

Commandment 2 – Accountability

(1) In carrying out my professional duties I shall show due care and diligence in accordance with my Network of Practice’s requirements whilst exercising my professional judgement at all times and be able to justify my actions on ethical grounds. In particular I shall-
a. Develop and implement methods to help co-workers monitor their professional behaviour and attitudes and assist co-workers with ethical decision making;
b. Remain aware that the process of ethical decision making must be undertaken with sensitivity to any time constraints that may exist; and
c. Refrain from engaging in harassment and strive to maintain workplaces free from sexual harassment.

(2) In carrying out my public duties I shall be accountable for my decisions and actions to the public and must submit themselves to whatever scrutiny is appropriate in my Network of Practice. In particular I shall-
a. Be mindful of the need for protection of the public and provide opportunities for discourse on these issues and not prevent any person from gaining access to information to which that person is entitled by law;
b. Engage in a process of ethical decision making that includes, identifying relevant issues, reflecting upon established principles, values, and standards and seeking supervision or peer review; and
c. Avoid using or authorising others to use without authority, the resources of my Network of Practice imprudently, in breach of that network’s requirements, unlawfully, improperly for political purposes or private purposes, other than in a manner which is calculated to facilitate, or to be conducive to, the discharge of the functions of the Network of Practice to which I have authority act on.

(3) In carrying out all my duties I shall-
a. Express clear ethical principles, values and standards and promote such standards by education and consultation;
b. Recognise that ethical dilemmas will inevitably arise in the course of professional practice and accept their responsibility to attempt to resolve such dilemmas with the appropriate combination of reflection, supervision, and consultation; and
c. Develop alternative courses of action in the light of contextual factors, analysing the advantages and disadvantages of various courses of action for those likely to be affected, allowing for different perspectives and cultures, choosing a course of action and evaluating the outcomes to inform future ethical decision making.

Protocol 2 – Understanding

I recognise that I have duties that go beyond the immediate terms of any contract I sign. On occasions these may appear to conflict with the immediate demands of my Network of Practice but be in the broader public interest and possibly the network itself. I aim to take reasonable steps to ensure that my qualifications and competences are not misrepresented by others, and to correct any misrepresentations identified.

Commandment 3 -Equity

(1) In carrying out my professional duties I will only undertake to do work or provide a service that is within my professional competence nor claim any level of competence that I do not possess. In particular I shall-
a. Seek professional consultation or assistance when if I become aware of health-related or other personal problems that may impair my own professional competence; and
b. Monitor my own personal and professional lifestyle in order to remain alert to signs of impairment.

(2) In carrying out my public duties I shall value the continuing development and maintenance of high standards of competence in my professional work, and the importance of preserving their ability to function optimally within the recognised limits of my knowledge, skill, training, education, and experience. In particular I shall-
a. Refrain from practice when their professional competence is seriously impaired;
b. Encourage co-workers whose health-related or other personal problems may reflect impairment to seek professional consultation or assistance, and consider informing other potential sources of intervention including, for example, the Health Professions Council, when such co-workers appear unable to recognise that a problem exists; and
c. Inform potential sources of intervention where necessary for the protection of the public.

(3) In carrying out all my duties I will declare any private interests relating to their public duties and to take steps to resolve any conflicts arising in a way that protects the public interest. In particular I shall-
a. Disclose any company directorships or shareholdings in which I have an interest.

Commandment 4 -Leadership

(1) In carrying out my professional duties I shall encourage and support others in their professional development and lead by example. This shall include-
a. Acting in ways that promote professionalism positively, both to my co-workers and to the public at large; and
b. Encouraging co-workers, especially those for whom I have a line-management responsibility, to maintain and enhance their professional knowledge and competence.

(2) I carrying out my public duties I shall promote and support good public governance by leadership and example.
a. Refer to co-workers in a professional manner and not discredit or criticise their work unreasonably or inappropriately.

(3) In carrying out all my duties I shall share or demonstrate commitments to positive social change in the Networks of Practice to which I am subscribed. In particular I shall-
a. When working in an independent capacity, conduct my work in a professional manner that respects the legitimate rights and interests of others.

Protocol 3 – Relevance

I recognise that the behaviour of professionals who work with information should be guided by a regard for the public interest and general interest of my Network of Practice and engagers. I believe that those working in the same network of communities as me also need to be conscious that they have responsibility for a growing heritage of information and data, irrespective of format. I regard this to include both works of the imagination as well as factual data. I aim to be honest and accurate in representing these, especially if that regard the financial and other parameters and obligations of supervisory, training, employment, and other contractual relationships and ensure that engagers are aware from the first contact of costs, including opportunity costs and methods of payment for the provision of professional

Commandment 5 – Integrity

(1) In carrying out my professional duties I shall seek to avoid any situation that may give rise to a conflict of interest between my Network of Practice and I. In particular I shall avoid-
a. Multiple relationships – where I am expected to owe an allegiance to several different stakeholders being mindful of any potential risks to myself from those I associate with;
Breaches of confidentiality – where rules and constraints were broken or not clarified in advance with stakeholders; and
b. Personal and professional misconduct – where I may be expected to bring my Networks of practice into disrepute by recognising that, in particular, convictions for criminal offences that reflect on suitability for practice may be regarded as misconduct.

(2) In carrying out my public duties I will not place myself under any financial or other obligation to outside individuals or organisations that might seek to influence me in my performance of those duties in my Network of Practice. In particular I will avoid-
a. Competence risks – where excessive or misleading claims are made or where inadequate safeguards and monitoring exist for new areas of work;
b. Bias or misrepresentation – such as research issues including falsifying data, failing to obtain consent, plagiarism or failing to acknowledge another’s work or contribution; and
c. Gifts and hospitality – such as avoiding accepting from anyone gifts, hospitality (other than official hospitality, such as a civic reception or a working lunch duly authorised by my Network of Practice), material benefits or services for myself or any person which others may think might place me, or reasonably appear to place you, under an improper obligation.

(3) In carrying out all duties I shall reject and will not make any offer of bribery or unethical inducement and shall avoid injuring others, their property, reputation, or employment by false or malicious or negligent action or inaction. In particular I will avoid-
a. Risky personal relationships – where the I am expected to infringe or violate the trust of a engager or engagers, particularly by refraining from engaging in any form of sexual or romantic relationship with persons to whom I am providing professional services, or to whom I owe a continuing duty of care, or with whom I have a relationship of trust. This might include a former constituent, research participant, patient, a student or trainee, or a junior staff member;
b. Unclear or inadequate standards of practice – particularly where I may be unaware of or expected to disregard the current systems in use by peers or others in similar work without good reason and ensure that when bringing allegations of misconduct by others to do so without malice and with no breaches of confidentiality other than those necessary to the proper investigatory processes; and
c. Inaction over Misconduct – particularly ensuring that when allegations of misconduct surface that I take all reasonable steps to assist those charged with the responsibility to investigate them.

Commandment 6 – Solidarity

(1) In carrying out my professional duties I shall prudently share with my Network of Practice and other communities my systematic understanding of knowledge and critical awareness of current problems or new insights, much of which will be informed by the forefront of my specialisms exercised within those networks. In particular I will-
a. Seek to remain aware of the scientific, professional and other activities of others with whom they work, with particular attention to the ethical behaviour of employees, assistants, supervisees and students;
b. Avoid harming engagers, but take into account that the interests of different engagers may conflict and weigh these interests and the potential harm caused by alternative courses of action or inaction; and
c. Refrain from abusing professional relationships in order to advance sexual, personal, financial, or other interests.

(2) In carrying out my public duties I shall facilitate the public in access all opportunities to solve their problems on the basis of appropriateness and need even if this may benefit a competitor more than me. In particular I will-
a. Make clear at the first contact, or at the earliest opportunity, the conditions under which the engagement with my engagers may be terminated;
b. Take advice where there appears to be ambiguity about provision of services and terminate professional services when engagers do not appear to be deriving benefit and are unlikely to do so; and
c. Refer engagers to alternative sources of assistance as appropriate, facilitating the transfer and continuity of provision through reasonable collaboration with others.

(3) In carrying out all my duties I shall maintain a high standard in order to avoid conflicts of interests and attempt to remove possibilities for exploitation. In particular I shall-
a. Remain aware of the problems that may result from dual or multiple relationships, for example, working a person who is both a member of the public and a Network of Practice, supervising persons who are a significant other, teaching students with whom I already have a familial relationship, or providing psychological therapy to a friend;
b. Avoid allowing relationships that may impair objectivity or otherwise lead to exploitation of or conflicts of interest with an engager and clarify for engagers and other relevant parties the professional roles currently assumed and conflicts of interest that might potentially arise; and
c. Recognise that conflicts of interests and inequity of power may still reside after professional relationships are formally terminated, such that professional responsibilities may still apply.

Protocol 4 – Aspiration

I aim to ensure I claim ownership or credit for their research, published writings, and other scientific, professional or public contributions and provide due acknowledgement of the contributions of others to a collaborative work, where such ownership or credit of such work is attributable to me.

Commandment 7 – Self-help

(1) In carrying out my professional duties I shall independently develop my professional knowledge, skills, understanding and competence on a continuing basis, maintaining awareness of technological, creative, legal and scientific developments, procedures, policies, and standards that are relevant to my field and Network of Practice. In particular I shall-
a. Seek consultation and supervision when indicated, particularly as circumstances begin to challenge my scientific or professional expertise;
b. Engage in additional areas of professional activity only after obtaining the knowledge, skill, training, education, and experience necessary for competent functioning; and
c. Remain abreast of scientific, ethical, and legal innovations germane to my professional activities, with further sensitivity to on-going developments in the broader social, political and organisational contexts in which they work.

(2) In carrying out my public duties I shall deal with complex issues, both systematically and creatively, make sound judgements in the absence of complete data and communicate their conclusions clearly to those in my Network of Practice. In particular I shall-
a. Exercise self-direction and originality in solving problems, and exercise substantial personal autonomy in planning and implementing tasks in my Network of Practice.

(3) In carrying out all my duties I will promote equal access to the benefits of goods and services relating to information technology, the arts, law and sciences, and will seek to promote the inclusion of all sectors in their communities wherever opportunities arise. In particular I shall-
a. Strive to ensure that those working under my direct supervision also comply with equal standards and that they are not required to work beyond the limits of their competence.

Commandment 8 – Selflessness

(1) In carrying out my professional duties I shall conduct with without discrimination against others on the grounds of sex, sexual orientation, marital status, nationality, colour, race, ethnic origin, religion, age or disability, or any other protected characteristic. In particular I shall-
a. Avoid treating a person less favourably because the hold one of these protected characteristics unless permitted by law; and
b. Make every effort to account for the individual needs of someone with a protected characteristic and make reasonable adjustments where necessary.

(2) In carrying out my public duties I will act solely in terms of the public interest and I will not do so in order to gain financial or other benefits for myself, my family or any friends. I will avoid or remedy any situations where-
a. My health problems will affect performance or conduct or may bring the my Networks of practice into disrepute;
b. Others may wish to impose obligations on me that may in my opinion be contrary to the public interest; and where
c. Others may want to try to induce me into a particular course of action that I consider unethical or which others could consider immoral.

(3) In carrying out all my duties I will have due regard for public health, privacy, security and wellbeing of myself and others and the environment and show due regard for the legitimate rights of third parties. In particular I shall-
a. Hold in good name or esteem the reputation and merits of family members, in particular my parents, and siblings;
b. Ensure that I maintain a work-life balance, and observe and respect the rituals of others and maintain those of myself; and
c. Ensure that I take steps to avoid dishonour to or damage the integrity of my Network of Practice and to avoid injuring others or their property.

Protocol 5 – Choice

I aim to respect the opinions of others while make every effort to help others realise the full consequences of these so that they can make informed choices.

Commandment 9 – Democracy

(1) In carrying out my professional duties I shall bear false or malicious testimony against others. In particular I shall not-
a. Make statements or ask questions which are merely scandalous or intended or calculated only to vilify, insult or annoy any Third Party; and

b. Suggest that any Third Party is guilty of crime, fraud or misconduct or make any defamatory aspersion on the conduct of any other person or attribute to another person the crime or conduct of which my engager is claimed to be party to unless such allegations go to a matter in issue which is material to my engager’s interests, and which appear to me to be supported by reasonable grounds.

(2) In carrying out my public duties I shall promote and protect fearlessly and by all proper and lawful means the best interests of my engager. In particular I shall-
a. Take all reasonable and practicable steps to ensure that my projects are properly prepared and ready for delivery at an appropriate time; and
b. Ensure that arrangements have been made in adequate time for engagers to take part in the Network of and when required plan, so far as possible, for engagers and Third Parties to be available to meet obligations to the Network of Practice and should, if a Third Party can only be present in the Network of Practice at a certain time during the project without great inconvenience and try to arrange for that Third Party to be accommodated by raising the matter with Network of Practice and with the Third Party’s Network of Practice;

(3) In carrying out all my duties I shall have regard for equality, equity and law in general. In particular I shall-
a. Use only proper and lawful means to promote and protect the interests of my engager and not deceive or knowingly or recklessly mislead my Network of Practice;
b. Promote equitable access for all members of all communities to public domain information of all kinds and in all formats and improve the understanding of technology, its appropriate application, and potential consequences; and
c. Take responsibility for others’ wellbeing especially when a Third Party is nervous, vulnerable or apparently the victim of criminal or similar conduct, to ensure that those who are unfamiliar with procedures of my Network of Practice are put as much at ease as possible.

Commandment 10 – Objectivity

(1) In carrying out my professional duties consider the impacts of my actions on others. In particular I shall-
a. Ensure that I take remedying actions should my engager or others develop an unethical or immoral attraction to me, such as in an idolising manner.
(2) In carrying out public duties shall as far as possible make decisions objectively, including making public appointments, awarding contracts, or recommending individuals for rewards and benefits, making choices on the basis of merit and equality. In particular I shall-
a. Avoid holding others in undue high esteem such as by avoiding the halo effect or any other forms of idolisation.

(3) In carrying out all my duties I shall have regard for others’ property or financial or other wealth status. In particular I shall-
a. Ensure that I am able to provide my engager with full and proper details of and appropriate justification for fees which have been incurred, and a proper assessment of any work to be done, so that my engager is able to determine the level of any financial commitment which has been incurred or may be incurred; and
b. Ensure that I do not acquire any unethical or immoral interest in the property of my engager or others, whether inside or outside the Network of Practice.

Protocol 6 – Expression

I aim to be honest and accurate in representing their professional and other affiliations and qualifications, including such matters as knowledge, skill, training, policy, education, and experience. I aim to be honest and accurate in conveying professional conclusions, opinions, and research findings, and in acknowledging the potential limitations.

Commandment 11 – Self-responsibility

(1) In carrying out my professional duties I shall professional responsibility in my work and that of the work of persons who are defined in a given context as working under my supervision. In particular I shall-
a. Be alert to the risks that any discussion of the substance of a project with a Third Party may lead to suspicions of coaching, and thus tend to wrongfully diminish the value of their contribution in the eyes of the Network of Practice, in order to avoid being put into a position of professional embarrassment; and
b. Not discuss the substance of a project or any correspondence with a Third Party except in rare and exceptional circumstances and then only with the prior knowledge of the Third Party’s Network of Practice.

(2) In carrying out my public duties I shall encourage self-determination among members of the public. In particular I shall-
a. Endeavour to support the self-determination of engaged persons, while at the same time remaining alert to potential limits placed upon self-determination by personal characteristics or by externally imposed circumstances;
b. Ensure from the first contact that engaged persons are aware of their right to withdraw at any time from the receipt of professional services or from research participation; and
c. Comply with requests by engaged persons who are withdrawing from research participation that any data by which they might be personally identified, including recordings, be destroyed.

Commandment 12 – Openness

(1) In carrying out my professional duties I will not disclose or authorise to be disclosed, or use for personal gain or to benefit a third party, confidential information except with the permission of my Network of Practice, or as required by legislation. In particular I shall-
a. Normally obtain the consent of engagers who are considered legally competent or their duly authorised representatives, for disclosure of confidential information and make audio, video or photographic recordings of engagers only with the explicit permission of engagers who are considered legally competent, or their duly authorised representatives;
b. Ensure from the first contact that engagers are aware of the limitations of maintaining confidentiality, with specific reference to potentially conflicting or supervening legal and ethical obligations, the likelihood that consultation with co-workers may occur in order to enhance the effectiveness of service provision; and the possibility that third parties such as translators or family members may assist in ensuring that the activity concerned is not compromised by a lack of communication; and
c. Endeavour to ensure that co-workers, staff, trainees, and supervisees with whom I work understand and respect the provisions of my Network of Practice and my policies concerning the handling of confidential information.

(2) In carrying out my public duties I shall be as open as possible about all the decisions and actions I take. I will give reasons for my decisions and restrict information only when the wider public interest clearly demands. In particular I shall-
a. Restrict breaches of confidentiality to those exceptional circumstances under which there appears sufficient evidence to raise serious concern about, the safety of engagers; the safety of other persons who may be endangered by the engager’s behaviour; or the health, welfare or safety of vulnerable persons and the scope of such disclosure to that which is consistent with professional purposes, the specifics of the initiating request or event, and (so far as required by the law) the specifics of the engager’s authorisation;
b. When disclosing confidential information directly to engagers, safeguard the confidentiality of information relating to others, and provide adequate assistance in understanding the nature and contents of the information being disclosed; and
c. Speak or otherwise support only those matters with which I have competency and genuine agreement and refrain from ascribing to views to of or speaking on behalf of my Network of Practice, unless specifically authorised to do so.

(3) In carrying out all my duties I will not misrepresent or withhold information on the performance of products, policies, systems or services or take advantage of the lack of relevant knowledge or inexperience of others. In particular I shall-

a. Consult a professional colleague when contemplating a breach of confidentiality, unless the delay occasioned by seeking such consultation is rendered impractical by the immediacy of the need for disclosure and Document any breach of confidentiality and the reasons compelling disclosure without consent in a contemporaneous note;
b. Record, process, and store confidential information in a fashion designed to avoid inadvertent disclosure; and
c. Keep appropriate records.

Networks of Practice

The Professional Networks of Practice to which I am currently a member are-

(1) BCS – The Chartered Institute for IT (Jonathan Bishop FBCS CITP)

(2) British Psychological Society (Jonathan Bishop MSc)

(3) Chartered Institute of Library and Information Professionals (Jonathan Bishop MScEcon)

(4) Glamorgan Blended Learning Ltd (Jonathan Bishop BSc(Hons))

(5) Institute of Electrical and Electronics Engineers (Jonathan Bishop MIEEE)

(6) Jonathan Bishop Limited

(7) The Royal Society of Arts (Jonathan Bishop FRSA)

The Public Networks of Practice to which I am a member are-

(1) Pontypridd Town Council (Cllr Jonathan Bishop LLM)

(2) The Co-operative Party

(3) The Conservative Co-operative Movement

Learned Networks of Practice to which I am a member are-

(1) The Bevan Foundation

(2) Information Systems, Technology and People Group, University of Wales Institute, Cardiff

(3) Institute of Life Sciences, Swansea University

(4) The Political Studies Association

Other Networks of Practice to which I am a member are-

(1) British Mensa

(2) Llantrisant Town Trust (Freeman Jonathan Bishop)

(3) World Wide Robin Hood Society

If you have a complaint

I endeavour to maintain the highest standards in his professional, public and other duties. If you meet one of the following categories of “engaged person” below, referred to in the above Values, Beliefs and Principles you should in the first instance contact me using the complaints procedure outlined after them.

The “engaged persons” to whom I might come into contact with in the above Networks of Practice include:

(1) The Public – citizens, electorates, and other persons with no direct relationship;

(2) Clients – consumers, customers, service users, constituents;

(3) Partners – coalition partners, co-directors, suppliers, fellow co-operators;

(4) Peers – fellow members of professional bodies, academics citing or cited by work; and

(5) Competitors – opponents in party politics, rival suppliers.

Should you believe me to have fallen short in the standards I have set myself please in the first instance make a complaint by following the procedure by visting the page at this link.

May Day 2000 – The start of the opening up of the ‘Public Square’

Firstly I would like to thank the organisers for inviting me to speak today. Exactly 20 years ago, the Queen became the first British monarch to address the United States Congress. A first for free speech maybe? Well tonight I’m going to tell you about something much grander.

If I was to ask you to think about the year 2000, of what would come to mind? The dawn of the new millennium maybe? The Millennium Bug? Or maybe the ill-fated Millennium Dome?

To me personally, I remember the year 2000 as the year I received my Higher National Diploma, the year I met my first love, and the year in which I had surgery to make my epilepsy more manageable. Not necessarily in that order!

But there was something else about this year that was important. May Day in the year 2000 was the day that London became the first city in the world to make steps towards globalised independent media organisations. Up until then, the public square, which is the name for the means to be able to broadcast or publish ones opinions, had only been open to media elites and corporations.

Today many people take for granted that we can capture video on our mobile phones and send it to the world through Facebook or YouTube. Many also think nothing about turning to Wikipedia or blogs for information. But this revolution in what is now called ‘social media’ could not have happened without the first step in self-empowerment through independent citizen-led broadcasting.

On May Day in 2000, an organisation known as Indymedia UK, founded the International Media Centre, or IMC. They covered the actions in London that day and other places in the UK on a manually maintained website, and introduced some fresh approaches to reporting large actions. Today they are a global participatory network of journalists that report on political and social issues. Their idea originated during the Seattle anti-World Trade Organisation protests which occurred worldwide in 1999, and remain closely associated with the global justice movement. Indymedia uses an open publishing and democratic media processes that allows anybody to contribute to it.

Today DIY media projects are fast spreading around the planet, triggered by discontent with the mainstream media and supported by the widespread availability of media technologies. The recent revolutions in many countries in the Middle East and North Africa have started in large part due to social networking Web sites like Facebook and Twitter.  The whistleblower Web site Wikileaks has had a tremendous impact in exposing government corruption.  Even the Association of Speakers Club is involved, for now each year the online speaking competition has entries added to YouTube for the whole world to see. I’m sure hardly any of the entrants see themselves as revolutionaries, but we are all part of the new digital social media revolution.

My research colleague, Ashu MG Solo and I will soon be presenting a paper about a new field called Polnetics to the international conference WORLDCOMP. Polnetics is needed to describe these changes to the world brought about since the realisation of the first Independent media organisation in May 2000. Polnetics is a combination of the words politics and networks.  The term polnetics is derived by combining pol and ics from politics with net from networks.  Polnetics is defined as the application of networks in politics.  This includes the Internet, private networks, cellular networks, telephone networks, radio networks and television network.  The currently accepted term e-politics just refers to politics and the Internet and is therefore a subset of polnetics.

One of the most exciting recent developments in polnetics occurred in the recent Libyan Revolution against the dictatorship of Colonel Gaddafi.  To prevent rebel fighters from communicating, Gaddafi cut off their telephone and Internet service.  The rebel engineers hived off part of the Libyan cellular phone network and rewired it to run independently of the regime’s control, so their fighters are able to communicate with cellular phones again.

Groups all over the world are creating their own channels of information and distribution in order to bypass the mainstream corporate media. The idea behind most of these projects is to create open platforms to which everyone can contribute – not only media elites with their particular interests and corporately-defined editorial policies. By eliminating the classic division between professional producers and passive audiences, many issues and discussions that were previously suppressed become visible and available to all.

The field of polnetics is needed to understand this. A simple polnetics activity could be posting a political blog entry, starting an online petition, or holding a virtual town hall – all of which can use existing software tools.  A polnetics research and development activity could be studying the characteristics of political bloggers, developing new software tools for organising political activists, or developing a tool for candidates to alert voters by text message when a candidate will be giving a speech in their particular geographical area.

Even in the eleven or so years since the launch of the International Media Centre, things have changed faster than people imagined. Who would have thought that those elite media professionals would be sharing the same publishing space on a second-by-second basis with ordinary people, as on Twitter?

Well that time has come, and there is no knowing where we are going. Will the opening up of the online public square bring about dwindling political party memberships like the mass publication of the Bible did to the Church’s congregations after the printing press? Only time will tell, but I suspect it won’t be long before we know.

Holidays and purposeful days

Tuesday

Tuesday is the first day of the week. It is for feasting and planning, in preparation for the week ahead. One should seek to be with others today, but not for what one can offer them, but for appreciating what they can offer.

Wednesday

Wednesday is the day of personal development. One should use it to learn more about the world; to meet with traders and friends, to debate and hear fellow countrymen’s beliefs, and to engage in sport and exercise.

Thursday

Thursday is the day to make decisions. Forget to decide on this day and one may be subject to the will of others indefinitely. If one procrastinates or makes the wrong decision on this day, then they risk giving up everything they have in future days.

Friday

Friday is a day to think of others. Whether it is the family you wish to return to, the people whose beliefs are different from your own, or the people you are yet to meet. Friday should be celebrated as a day of peace, as a day of tolerance, and a day of solidarity.

Saturday

Saturday is a day of feasting. It is the Sabbath day to remember Adam and Eve. One should seek to eat the ribs on an animal on this day is the remembrance of the creation of Eve from Adam, preferable made from pork as it is pigs who through Christ provide good mental health. One should eat this with rice, and remember; one should eat rice not for one’s own interest of avoiding hunger, but for the knowledge one will produce from its nutrients.

Sunday

Sunday is the day for remembering Jesus Christ as it is the day God sleeps. One should prepare one’s accounts on a Sunday, remembering how Christ turned the tables on the unethical businessmen. One should as often as is possible feast on lamb this day, with bread and wine in remembrance of Jesus himself.

Monday

Monday is the last day of the week. It should be used to rest for the week ahead; to finalise anything one ought to have done but did not do in the previous week. One should use Monday to prepare intellectually and physically for the gaining of knowledge that is ahead in the week to come.

Royal Days

One should never mark a day associated with a Monarch as if it were a holy day. There is only one true King and that is King Solomon. Any monarch or statesperson who uses Solomon or his descendents, Christ and Mohammed, in the name of peace will have to justify this on the Day of Judgement. The true defender of the faith is the person who seeks the truth for themselves, as the truth cannot be imposed only learned through one’s own senses.

 

Clothing and Jewellery

Clothing

The Disciple Einstein, who was a student of the Prophet Newton, knew that the route to knowing all that God knows was simplicity and adaptability.

Those of fashion idolise those who seek complexity in their choice of garments, to offset their unwillingness to seek the truth where money and glamour are secondary. While such fashion may secure one favour with another, it does little to further science.

It is only by following the Disciple Einstein, by keeping a simple wardrobe, and always wearing a jacket for all weathers that one can balance the need for protection from the elements with professionalism in dress.

So when other make insults about wearing a jacket in all weathers, it is them that are truly unclothed, as unaware of reality, as the pre-knowing Adam and Eve.

Jewellery

It was Adam, through the intervention of Eve, that started the evolutionary flow so than one day humans would have the knowledge of God, and know more than him. To mark Adam’s gift to the scientists of the future who will be as knowing and as powerful as God, one should wear on ones right digitus medicinalis a symbol of knowledge using the powers invested in humans by the Prophet Vygotsky to remind one that the search for the truth and to know as much as God will never end so long as you wear it, for the day that humans know as much as God they are certain to destroy themselves.