Transforming Self, Unlocking Genius: The Falola/Adepoju Paradigm of Human Development : Webinar Announcement

[Oluwatoyin Vincent Adepoju]

                                                               Transforming Self, Unlocking Genius

                                                    The Falola/Adepoju Paradigm of Human Development 

                                                                              Webinar Announcement

                                                                             Oluwatoyin Vincent Adepoju

Compcros

Comparative Cognitive Processes and Systems

"Exploring Every Corner of the Cosmos in Search of Knowledge"

This webinar takes the work of one of the world's greatest scholars beyond theory, exploring how to adapt, in one's life, the phenomenal creativity of this polymath.

The seminar deploys ideas of the intersection between individuality and multiplicity, between fate and free will in demonstrating how to unleash your own genius, like this man from the city of rust and gold, as the poet J.P., Clark describes the Nigerian city of Ibadan, has unleashed his.

Great ideas of human possibility emerge from the intersection between Falola's monumental celebration of creative genius of various individuals,  In Praise of Greatness: the Politics of African Adulation and African origin ideas of human being and becoming.

We shall examine how to adapt, in our own lives,  the achievements of a person comparable to the greatest polymaths in history but closer to contemporary reality than Leonardo da Vinci, painter, sculptor, scientific draughtsman and engineer, Aristotle, creator of the foundations of the Western educational system across disciplines, Ibn Sina, philosopher and pioneer in  medical research  and Setilu, synthesizer of mathematics, literature, herbalogy, philosophy, spirituality and art  in the Yoruba origin Ifa system of knowledge.

Unlock the genius within you by studying and applying principles of self understanding, locating yourself at the intersection of past, present, future and eternity, navigating possibilities beyond the shell your life might have become, cracking open the kernel of possibility to reveal your luminosity.

''When a person says ''yes'', their innermost self, anchored in ultimate possibility, says ''yes!'' as the Igbo state.

Learn to say ''yes!'' to the dragon that wishes to rise within you, flying towards the stars.

The Falola/Adepoju Paradigm of Human Development is a system of growth developed by Oluwatoyin Vincent Adepoju, organised around a study of the achievements of polymathic scholar Toyin Falola. 

This introductory seminar will cost $5.

Get in touch to register at toyin....@gmail.com or on WhatsApp at 08051439554.

[Michael Afolayan]

Toyin Adepoju,

I thought we already concluded a few months ago that this would not be a right channel for promoting TF's legacy. Falola's legacy already speaks for itself and some of his friends would be uncomfortable using his name to charge fellow academics to learn about him. 

Nothing personal. I'm worried about it sha; but the ball is in your court.

Michael O. Afoláyan

--
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfric...@googlegroups.com
To subscribe to this group, send an email to USAAfricaDial...@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
---
You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
To unsubscribe from this group and stop receiving emails from it, send an email to usaafricadialo...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/usaafricadialogue/CALUsqTRk5m-oC%3DYE%2B%3DRg1n4Vp6MCimTd_Hbn6X7ppmjbqch6TA%40mail.gmail.com.

[Oluwatoyin Vincent Adepoju]

Oga Afolayan,

I salute you. It's good to hear others' views on one's initiatives even when they disagree with one.

I have rethought the issue and chosen to proceed. I have described my motivations  in a follow up post to this group.

Is Falola's legacy speaking for itself  an adequate projection of that legacy? 

Does the legacy of a cultural creator, particularly, or even of all  kinds of creators, not need to be examined and foregrounded by other people, demonstrating the impact of that legacy beyond its creator, its immediate referents and originating contexts, and perhaps illuminating aspects of its significance  that even the creator might not have thought of?

The entire structure of scholarship, one approach to which is the development of new understanding of what is accessible to humanity, is based on that premise, hence the various books on Falola.

I am taking Falola scholarship from its accustomed cultural and referential parameters into asking questions about the creative processes at play in the creation of the Falola phenomenon, and exploring how these processes can be adapted by others in their own lives.

The artist and scientist  Leonardo da Vinci, the physicist Albert Einstein, among others, are the subject of countless efforts to understand the nature of creative genius, distilling   such understanding in a way that other people can learn from and possibly apply to themselves.

Why not Falola?

Must Falola discourse remain confined to abstract texts, rich as these are in grappling with the details and scope of his thought? Must it remain limited to discussions in rarefied scholarly books, priceless as these are but which most members of the public will not know about, talk less read?

Is his achievement not relevant to humanity as a whole and therefore worthy of, even vital, for general human understanding?

 After all, the creative multiplicity demonstrated by his achievement may be likened to the entrepreneurial and technological  multiplicity of an Elon Musk, one of the greatest technological entrepreneurs  of all time, founder of Space X, Tesla Motors and more, all initiatives founded on a basic nexus of orientation, suggesting these great creative multiplicities  may be seen as based on similar foundations.

My vision is that of taking the Falola legacy to the larger marketplace of ideas,where it may rub shoulders with the achievements of the Elon Musks, the da Vincis, the Einsteins, the Ibn Sinas, Ibn Arabis and other polymaths of the Persian/Arab worlds, demonstrating an achievement that resonates with the high point of conceptions of human possibility represented by the European Renaissance  vision of the Uomo Universali, the Universal Person, manifesting in their activity and self development the varied dynamisms of human possibility, as well as with Yoruba/African conceptions of self actualization within multiplicity of expression.

As for the idea of charging people money to learn about Falola, I need clarification about that discomfort.

Falola is an academic. Most of his friends are academics. Academics are people who work in an institution of leaning and are paid for their services.

Falola's books and books about Falola are not produced for free or distributed free most of the time, they are commercial initiatives which cost money to produce and which people and institutions buy.

Falola Studies is therefore part of an economic system of production, in which people are being charged to learn about and from Falola by buying his books and being taught by him, their economic contributions part of an economy empowering Falola to generate the knowledge and skill  vital to sustaining that economy.

Going beyond his current focus on more specific subjects in various disciplines, Falola may choose to teach people about ''techniques of creativity'', ''multidisciplinary productivity'' etc using his own experience as the foundation for such exploration, perhaps in dialogue with his rich explorations of other creatives in various essays, a good number of which are collected and framed by a  philosophical discussion in  his In Praise of Greatness.

The world would benefit from such efforts. He may choose to do it within the context of his academic job, as a course offering, as an elective or as a seminar, as I experienced with a writer teaching meditation as a route to creativity, among many other optional seminars at University College, London.

He could choose to do it outside his academic context, as Ato Quason is currently doing on YouTube with discussing criticism.

He could choose not to charge, as Quayson has so chosen, or he could choose to charge, as Margaret Atwood is doing with her virtual  seminars on art.

The global social system runs to a large extent on principles of exchange for goods and services and people have significant discretion as to how to  navigate this system.

Falola is not doing any of these and I am doing it in relation to his relentless productivity, sustained and ceaselessly expanding over decades.

Even if Falola does bring out such an initiative, mine will differ from his, because, I,  as the person looking at his work, am different from himself, examining his work from within his immersion in it,  and the references and styles of analysis we would use to demonstrate the larger significance of that work beyond its proximate referents  would not be identical.

Are those friends of Falola's  concerned that my using Falola's name in the initiative means suggesting Falola is my partner, has given his blessing or I am taking advantage of his name?

Falola's name has reached a level that it can be used by others. The resonance of the name has risen above the generality occupied by most of humanity, whose names, strategic as they are as markers of individuality, demonstrate varied levels of resonance, of different kinds of force within and beyond those directly acquainted with them.

Just like we name theories in terms of the names of those who construct them, or who inspire them, we can do the same for Falola. How ethical is this use, becomes the question.

I believe I have established my parameters for drawing my conclusions about what one may learn about Falola's creativity. My various writings on Falola, of which more are forthcoming, in the context of my published explorations on various philosophies, creativities  and creative individuals,  makes clear my cognitive enablement  for this activity.

I also want to move Falola scholarship from being limited to being part of academic offerings, such as a list of books on a reading list, to a stand alone yet multidisciplinarily integrative subject of study,  a multidisciplinary complex of explorations of different subjects unified round a multiplicity of centres represented by forms of creativity, engaging these within a pedagogical context involving direct contact with people beyond such conferences as the Falola conferences, vital landmarks in Falola scholarship though they are.

How do we move from what has been written on Falola, from conference discussions of Falola's work,  to studying this work  in a pedagogical context?

Is Falola's oeuvre expansive enough to sustain or act as the inspirational matrix for  a critical examination of approaches to various questions in various disciplines, examining how these diversities may be engaged with simultaneously  from various disciplinary orientations, the entirety grounded in examinations of individual and group efforts to shape meaning out of reality, as described by Falola in In Praise of Greatness and as I highlight in a forthcoming essay on that book in relation to Yoruba theories of self and circumstance, free will and fate?

I am interested in contributing to shaping an approach to Falola Studies that includes and goes beyond books and conferences on Falola's work to courses on this work, developing a structure of learning that includes and goes beyond the more general concerns of his scholarship to examining their emergence from the cognitive dynamism of a creative persona whose creativity may be explored by others and adapted to one's use.

 

Great thanks

toyin

You received this message because you are subscribed to the Google Groups "Yoruba Affairs" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yorubaaffair...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yorubaaffairs/456996554.531567.1599707241243%40mail.yahoo.com.

[Michael Afolayan]

"My vision is that of taking the Falola legacy to the larger marketplace of ideas,where it may rub shoulders with the achievements of the Elon Musks, the da Vincis, the Einsteins, the Ibn Sinas, Ibn Arabis and other polymaths of the Persian/Arab worlds, demonstrating an achievement that resonates with the high point of conceptions of human possibility represented by the European Renaissance  vision of the Uomo Universali, the Universal Person, manifesting in their activity and self development the varied dynamisms of human possibility, as well as with Yoruba/African conceptions of self actualization within multiplicity of expression."

Oh no, the lion does not have to align with the eagles; they don't have to rub shoulders with each other! They are powerful species of different creations, and creatures of different configurations. They operate on different plains. Period!

Anyway, if you are sure it's okay with TF, let the music play on.

MOA

===

To view this discussion on the web visit https://groups.google.com/d/msgid/yorubaaffairs/CALUsqTQzPi6RogRQfcmhyJqrcpZE9RztWm01P8fa54nzWzgPig%40mail.gmail.com.

[Oluwatoyin Vincent Adepoju]

Really?

''Oh no, the lion does not have to align with the eagles; they don't have to rub shoulders with each other! They are powerful species of different creations, and creatures of different configurations. They operate on different plains. Period!''

All the examples I gave are people whose work is based on creativity expressed in intellectual and/or imaginative terms.

That correlation at the level of primary human cognitive forms alings them at a deep level.

I could add other kinds of creativities at the cost of exploring how they cohere at the level of innovation.

Creativity is the fundamental quality that enables the human race survive and thrive, from the days of learning to make fire, leading to the cooking of food, moving humanity away from their more animal lifestyles to increasingly more refined forms of energy generation, to developing agriculture, thereby moving from a hunter gatherer existence to settled communities enabling the development of leisure, concentration and specialization that creates high culture, from the sciences to the art.

How can I do this differently and perhaps in a better and possibly more efficient way than it has been done before? 

Or, how can I do this which has never been done before?

These are the fundamental human drives that link the first maker of fire to the developers of nuclear energy, the prehistoric artists of the French caves at Lascaux and the Blombos caves in South Africa  to  the frescoes of Leonardo da Vinci and the constructs of Nigeria's Bruce Onobrakpeya.

The animal imagery of the lion and the eagle may be seen as subverted in this context by the human creativity enabling greater choice in relation to nature.

Thus, I am interested in understanding the conjunctions between various ways of doing things differently, or bringing into existence what does not exist.

I am also anxious to advance the visibility of African thinkers beyond specialised, often academic contexts.

We need their visibility as people others can look up to.

thanks

toyin

To view this discussion on the web visit https://groups.google.com/d/msgid/yorubaaffairs/1927011043.737816.1599755292412%40mail.yahoo.com.