A Consultative Conference organizes order in the unwieldy possibilities to deal with the upcoming change. To this end the conference makes use of a cultural achievement that traditionally protects itself against change: the organization. The persistence, however, allows the organization to speak with ease and indifferently about changes.
On the opening day of the conference, the participating organizations present themselves as experts on demanding questions:
Is one able to not begin at the beginning? How to communicate with a two-edged sword without doing harm? Are vermouth drinkers founders of pockets of resistance? Does the information about the last days reside in the bee hive? Is eschatological research imaginable without bees? Who sings about the upcoming doom? Is the Theory of Doom™ practicable? Is the one who listens at an advantage?
According to traditional opinion changes are based on reasons. It has been common knowledge since before Aristotle’s days that reasons are not only diverse but also aimed in different directions, with especially the teleological directions causing so many problems for the contemporary way of thinking.
Therefore, on the second day the conference investigates the difficulties of the explanation of reasons by addressing the following questions in eight lectures and discussions: Do fundamental behavioral patterns change under laboratory conditions? How can visual forms generate unambiguous information? Can wrong reasons be the right answer to appropriate comparisons? See without seeing, hear without hearing and understanding without any reason: how will this happen? Are scientific methods apocalyptically compatible? How to find what was not hidden? In what way do personal encounters in non-civilized places lead to inspiring experiences? How does the hermeneutic recover from the shock of the universal understanding?
Since the observer emerged from the depths of the dependent world access in the late 18th Century, there is nothing that is not subject to his observation. The observer observes obsessively, he lives in an obsessive-compulsive disorder. But he is at an advantage: He sees what others do not see—for instance the upcoming change.
The program of the day approaches the figure of the observer from the perspective of different epochs and problem definitions: Is the Art of Observation almighty? Lies in the lowlands of the Netherlands the revolution of the dioptrics? What does the observer learn at the sight of Diana? What does shell diving have to do with sense? Can divine premonition be regarded as observation? What does understanding that is derived from thunderclouds have to do with apparition? Does the observation of the tern motivate dance?
As soon as the community is united under one roof the communion can take place. But if there is only one troublemaker, then a phenomenon appears that the ancient world called a problem: an obstacle or what was to be solved.
On the fourth day, the conference investigates the unstable process of community forming by saying at first a prayer and then turning to the following questions: Does the thwarted assassination attempt on the newborn Christ-child cause collective rapture? How can the coming tribulations be anticipated in group dynamics? How do new communities arise by resistance against communities? Can cross-sectional tasks be stabilized by abstract networks? How can one identify oneself with ones duties in spite of enormously boredom? Is the abstinence of violence able to achieve a true ecumenicism? How can wrong violence protect the right way of the wrong? What stress load do renegades generate in well-formed communities?
Convert yourself in a way that the maxims of your transubstantiation can be a general law. More or less in this way did the Church Father Augustine already revolve around the difficulties of the comprehensible change of one’s own actions. He recommended early on the stab in the word of the Bible as a way to explain the upcoming biography.
On this day the conference, deals with the problem of the reasonableness of unconventional changes by addressing the following questions: Is the range of human extremities really limited? How can one become wiser from laborious experience? Who is not under surveillance does not exist: Is that so? Why do affects need metallurgical shapes? Why is the furious standstill the sensible illustration of love? Why could the future of yesterday be right tomorrow as well? Is prevention the first priority of an infrastructure of the end times? Why do ancient chants stabilize the modern nautical science?
For the Philosophical Farmers the ornithological section was always a special need. And therefore the conference theme is also reflected ornithologically this year. Not only the bird flight, the cock’s crow or the pheasant’s excrements: The world of signs in the avian animal kingdom has many more facets in store for the abductive art of interpretation—in particular through their fenced comrades.
On this ornithological day the conference will be devoted to the problems of enclosure: Is there bloodshed while bird trapping? What tactics to minimize stress can be useful even without a caging? Why is the separation of unclean and clean birds more than reasonable? Are islands breeding grounds for behavioral changes? Do birds commit treason? Do cocks develop a communication strategy? Is there a crow’s right against execution? Why is risotto a stirring affair?
In the nucleus of eukaryotic life-forms, to which animals belong, lives an exceptionally sensitive sensorium: Animals already have a premonition of the upcoming change while mankind is still working on getting used to the existing conditions.
Since man has recognized the existence of the animal kingdom, it is his most painful narcissistic insult—and not, for instance, Copernicus, Darwin or Freud. The program of the day approaches the eukaryotic competitiveness in change management on the basis of different animal species: Are the worms crawling upon the earth poetical? What does the philosopher learn from the Elephant Man Syndrome? Why is the Elephant Bird the rescue for the helpless sailor? Is a safari for the observation of the unobservable animal kingdom possible? Are hymenopterans the born interpreters of the Scriptures? Are spiders able to found communities? Is there an apocalyptic zoology? Is the Apocalyptic Riding School fun?
All changes in the history of mankind have one thing in common: They pale and are nothing to speak of in comparison to the great change from which the Book of Revelation tells. But as long as the seals are not broken and the trumpets are not blown, mankind prides itself of having survived the previous changes. This pride must be broken.
On the closing day of the conference, the participating organizations present themselves as experts on revelatory questions that cast a cloud over rationalistic feelings: Is an apocalyptic trombone choir able to ecstasize a concert hall? Will the wayfarer be more nihilistic the higher he climbs? How is the voice of God within me different from a psychosis? What does the Last Judgment have to do with digital schism? Is science able to create the conditions for the appearance of the seven signs? What conditions does the new edition of the book of life establish for future reader? How extensive is the architect’s capacity to take an active role in the construction of the New Jerusalem? Is the apocalypse musical?