To speak of practice as ontology is to invert the hierarchy through which Western epistemology, particularly since Aristotle, has understood human action. In the common view, practice is derivative: it is the instrumental application of knowledge, the repetition through which one seeks to internalise a skill, the subordinate armature of a prior theory. Such a model presupposes a division between thought and movement, intention and embodiment, awareness and its enactment.

Being is not a static structure but a continuous self-enactment: praxis in its purest form. The cosmos is not a noun but a verb. To exist is to act, and action is not the consequence but the essence of existence.

Let's celebrate light, let's celebrate Diwali! Image taken on Internet Diwali, known variously as Deepavali (दीपावली) in Sanskrit, literally “a row of lamps,” is one of the most profound and multilayered celebrations in human civilisation. It is not merely a festival of lights but an event in which mythology, cosmology, ethics, and collective memory converge into a single symbolic gesture: the illumination of darkness.

Coming out from the U-Bahn

The evolution of collaboration has always mirrored the evolution of consciousness. In every historical epoch, the prevailing mode of cooperation reflected the cognitive architecture of the civilisation that produced it. Feudal hierarchies corresponded to static metaphysical cosmologies; industrial bureaucracy to the mechanical worldview of Newtonian physics; neoliberal project management to the probabilistic logic of financial speculation. Each structure encoded a theory of mind — a model of how intelligence is distributed, how it flows, and how it organises itself into meaning.

The question is no longer how to collaborate within systems, but how systems themselves must evolve to collaborate with intelligence that transcends them.

I have selected the following sentence from Edgar Morin's today's Book of the Day La Connaissance de la Connaissance: Toute connaissance qui ne peut concevoir l'individualité, la subjectivité, qui ne peut inclure l'observateur dans son observation, est infirme pour penser tous problèmes, surtout les problèmes éthiques. This statement underscores Morin's emphasis on the necessity of incorporating the observer's perspective into the act of knowing, highlighting the limitations of knowledge that fails to acknowledge subjectivity.

Today's Book of the Day is La Connaissance de la Connaissance, written by Edgar Morin in 1986 and published by Seuil. This is the third volume of La Méthode. Edgar Morin (born Edgar Nahoum, 1921, Paris) stands as one of the rare thinkers of the twentieth and twenty-first centuries who have sought to reconstruct the architecture of human knowledge on systemic, transdisciplinary, and ecological grounds.

Ethics, when examined through the lens of hyper-intelligent cognition, ceases to be a social contract or a pragmatic code of coexistence and becomes instead a structural feature of consciousness. In the post-capitalist paradigm, the integration of extreme cognitive capacity within organisational and societal frameworks requires the redefinition of what it means to act ethically. For the hyper-intelligent and neurodivergent individual, ethical responsibility is not a reactive conformity to external rules but an intrinsic consequence of perceiving complexity in its totality.

Nyx and Hecate

To speak of organisational design in post-capitalist terms is to move beyond the language of reform, efficiency, or inclusivity; it is to reimagine the very architecture through which collective intelligence manifests as structure. When we examine how systems operate, especially those constrained by late-stage capitalist logic, we find that they are predicated on a reductionist conception of the human as an interchangeable labour unit whose value is indexed by productivity, conformity, and compliance.

Hierarchy, in capitalism, is justified by appeals to efficiency, yet its true purpose is control, the stabilisation of power. We must invert this logic. If any, it must be a functional gradient of responsibility, not authority.

Personal agency for the exceptionally gifted AuDHD individual is neither a linear concept nor a function of hierarchical rank; it is an ontological capacity to operate within the system while remaining entirely self-determined in thought, execution, and influence. Within bureaucratic and organisational frameworks, the majority of human actors experience constraint as limitation. They measure their agency through approval, positional authority, and compliance with systemic norms.

Early in the morning

To exist as an exceptionally gifted AuDHD mind within the architecture of the contemporary business world is to inhabit a permanent asymmetry between inner order and external chaos. The organisation, conceived through centuries of industrial inertia, still operates on paradigms of predictability, hierarchy, and control. Yet the mind capable of perceiving patterns across scales, timelines, and ontological dimensions cannot conform to such limited architectures without fracturing its coherence.

To thrive in environments resistant to exceptional intelligence, one must retain one’s essence while modulating form, expression, and engagement according to situational necessity.

Innovation, in the mind of the extremely gifted AuDHD individual, is not a discrete act of inspiration nor a procedural stage within a corporate pipeline; it is rather an ontological mode of perception. To innovate is to inhabit the world as a dynamic system of potentialities where structures, processes, and meanings are continuously dissolving and reconstituting. Within such a perceptual architecture, every object, rule, or method appears simultaneously as what it is and what it could become, what it hides, and what it implies.

In the park behind home

In the phenomenology of the exceptionally gifted AuDHD individual, the experience of iteration, process, and systemic evolution does not appear as a sequential or linear reality, but as a simultaneously perceived multidimensional manifold of possibilities coexisting in dynamic equilibrium. While ordinary cognition interprets iteration as a temporal rhythm of action, reflection, correction, and reapplication, the hyper-cognitive consciousness experiences it as a continuous topology of simultaneous states in which potential outcomes are permanently present and already integrated within the perceptual horizon.

The capacity of the gifted AuDHD persons to integrate their hyper-cognitive awareness with formal frameworks provides a unique advantage in problem-solving and innovation.

Reading today's Book of the Day, I found this sentence that I thought was worth a deeper analysis: La vie est à la fois organisation et désorganisation, ordre et désordre, autonomie et dépendance. Elle ne cesse de se produire et de se détruire pour se maintenir. Life is at once organisation and disorganisation, order and disorder, autonomy and dependence. It ceaselessly produces and destroys itself in order to maintain itself.

Today's Book of the Day is La vie de la vie, written by Edgar Morin in 1980 and published by Seuil. Edgar Morin, born Edgar Nahoum in Paris in 1921, remains one of the most formidable intellectuals of the twentieth and twenty-first centuries, a polymath whose work dissolves disciplinary boundaries and replaces them with an integrative vision of reality.

Every tenth of October, the world briefly pauses to remember that mental health exists. Governments, corporations, and social media accounts alike wear the language of compassion, promising to “raise awareness”, to “end stigma”, or to “support wellness”. Yet behind these slogans lies a paradox: if the human mind is the foundation of all perception, creation, and civilisation, how is it possible that our societies only allocate a single day to its collective care?

Within the contemporary capitalist organisation, the meeting has evolved into a ritual of collective inertia masquerading as coordination. It stands as the most visible emblem of the bureaucratic need to enact productivity rather than to achieve it, a theatre of apparent motion whose essence is stasis. The exceptionally gifted AuDHD mind, whose perceptual acuity slices through subtext, perceives this theatre not as a gathering of intellects but as a carefully choreographed simulation of relevance.

In Nuremberg