►
From YouTube: Graviton Training Session #5: Soft Gov & Culture
Description
Slides:https://docs.google.com/presentation/d/1sykUfttLkZm_zoZqlM1nqpdvF1tpmgnK8CrhLHUahRY/edit#slide=id.ga98e825200_0_50
🙏 Thank you for watching! Hit 👍 and subscribe 🚩 to support this work
🌱Join the Community🌱
on Discord https://discord.gg/DDr5kYU
or say hello on Telegram http://t.me/CommonsStack
Join the conversation https://forum.tecommons.org/
Follow us on Twitter: http://twitter.com/CommonsStack
Learn more http://tecommons.org/
A
Graviton
training
session:
this
is
our
fifth
graviton
training.
I
hope
you
all
have
claimed
your
post.
If
you
haven't
claimed
your
pops,
please
you
can
dm
me
and
I
will
send
the
link
for
the
trainings
you've
assisted,
because
the
idea
is
that,
at
the
end
of
the
trading,
the
people
who
can
present
their
as
their
pops
can
enter
into
the
organization
that
we
are
trying
to
build.
A
A
Last
session,
we
had
an
exercise,
a
role
play
to
reach
an
agreement
here
in
in
the
training
and
in
this
training.
I
think
it's
a
a
very
special
session
because
we
have
olivia
with
us
that
is
going
to
be
our
guest
speaker
and
she's.
A
Someone
who,
from
whom
I've
learned
so
much
and
from
the
work
that
she's
been
doing
in
soft
governance
and
trying
to
apply
austrian
principles,
is
where
like
gravity
found
a
place
and
like
got
leveraged
and
and
supported
so
supported
with,
with
the
with
this
working
group.
A
So
she's
going
to
talk
to
us
about
some
of
the
insights
that
she
has
had
leading
this
working
group
of
soft
governance
and
culture,
and
also
some
of
the
insights
she
has
had
from
from
her
experience
and
from
reading
and
studying
and
applying
of
strong's
principles.
B
Thank
you
so
much
juan,
I
feel
very,
very
honored
to
be
here
and
very
grateful
to
you
also
a
little
bit
nervous,
and
I
think
this
is
a
this-
is
a
good
space
to
feel
vulnerable
and
settle
in
a
little
bit
with
what
we're
feeling.
So
I
invite
everyone
silently
to
check
in
with
yourself
and
how
you're
feeling
in
this
moment,
so
I'm
gonna
share
my
screen
ygg.
Can
you
mute
please
I'm
just
kidding
yeah
sorry
about
that.
B
Okay,
so
I
put
up
a
small
presentation,
but
this
is
gonna
be
more
of
a
talk
and,
if
you
have
anything
to
say-
and
you
want
to
jump
in
at
any
moment-
feel
free
to
interrupt
me
so
self-governance
and
culture
for
who
doesn't
know
soft
governance
first
is
a
as
a
term
that
comes
from
hard
governance.
So
now
that
we
have
so
many
unchained
governance,
we
needed
a
term
for
what
decisions
happen.
B
The
understandings
that
we
need
to
to
be
a
self-managing
group
and
to
be
organized,
so
this
has
a
lot
to
do
with
culture,
because
we
are
cultural
beings.
We
come
from
different
cultural
environments
and
especially
having
a
digital
commons,
digital
organizations
where
we're
meeting
from
all
over
the
world
right
now
in
this
call,
it
brings
this
this
new
framework
that
we
need
to
take
into
consideration.
B
This
is
governing
the
comments
from
eleanor
ostrom,
so
she
won
the
nobel
prize
in
2009
for
economics
for
giving
alternatives
to
this
three
influential
models
so
from
this
models,
so
much
of
our
political
and
economical
and
social
political
systems
were
built
on
top
of
those
models
and
basically
the
inability
we.
B
They
talk
in
different
ways
about
a
very
similar
problem,
that
is
the
free
rider
problem
that
we're
gonna
we're
still
gonna
get
there.
So
the
first,
maybe
many
of
you
have
heard
of
already
it's
it's
a
buzzword
in
the
in
the
crypto
space.
That
is
the
tragedy
of
the
commons.
B
But
what
is
the
tragedy
of
the
commons?
Is
it
it
comes
from?
This
is
actually
a
very
old
thought
and
aristotle
had
already
stated
that
what
is
commons
to
the
greatest
number
has
the
least
care
bestowed
upon
it
so
yeah.
Basically,
whenever
value
is
to
all
that
we
don't
value
this,
and
this
has
so
many
cultural
implications.
We
can
start
to
think
about,
because
why
do
I
only
value,
something
that
is
exclusive?
B
Why
do
I
only
value
something
that
is
privileged?
Why
do
we
have
this
separation
in
the
way
we
empower
each
other?
So
this
is
very
much
the
construction
of
the
power
structures
we
have
and
who
has
more
power,
has
more
capacity
of
excluding
others
from
something
they
have
and
that's
exactly
what
we're
trying
to
do
with
the
commons.
That
is
to
not
exclude
others
and
still
have
a
beneficial
outcome
from
the
shared
resources.
B
This
is
a
concept
that
ostrom
works
a
lot
in
and
she
calls
it
wait.
There's
a
period
of
my
mind,
discount
rates.
So
so
you
can
have
low
discount
rates
and
high
discount
rates
high
discount
rates.
They
mean
that
you
are
only
looking
for
the
short
term
benefit
of
whatever
you're
doing
and
when
you
have
low
discount
rates.
Is
that
you're
you're
looking
for
the
long
term,
so
we've
been
trying
to
create
systems
where
people
culturally
care
long
term
about
the
wealth
that
is
free
and
shared,
so
can
wealth
be
free?
B
Why
is
this
so
untangible
in
our
minds?
Why
is
this
concept
so
crazy
to
understand?
Because
we
have
been
so
conditioned
to
think
that
wealth
is
only
something
that
is
excludable,
so
my
takes
on
this
is
that
we
are
why
why
why
we
don't
care
also
about
what
is
free?
Why
do
we
want
to
take
it
so
quickly,
because
maybe
it
won't
be
enough
for
us?
B
So
in
my
opinion,
we
are
so
far
from
the
decision
making
of
most
of
the
things
in
our
life,
or
at
least
the
idea
of
decision
making
is
very
far
away
that
it
becomes
abstract.
So
if
I
can't
make
decisions
about
the
the
water
that
I
receive,
I
probably
don't
care
so
much
about
the
provision
of
the
water
like.
If
it's
provided
to
me
and
I'm
receiving
it,
I
don't
know
what
are
the
decisions
that
are
around
it,
but
I
know
that
someone
far
away
is
taking
care
of
this.
B
This
makes
so
many
of
the
decisions
abstract
far
away
from
me,
so
detached
from
this
and
detached
from
the
understanding
of
how
those
resources
come
into
being.
I
identify
with
their
scarcity
or
with
their.
B
How
do
I
say
with
their
unrealistic
abundance?
So
both
of
this
are
are
not
so
good
and
would
lead
to
a
tragedy
of
the
commons,
because
if
I
understand
all
the
work
necessary
to
grab
the
water
and
put
in
the
field
that
it's
gonna
make
my
food
grow,
I
would
care
so
much
more
about
how
much
water
I
use,
and
I
would
see
where
the
water
is
coming
from.
I
would
see
how
much
there
is
available
and
what
is
the
effort
with
what
is
the
effort
attached
to
it?
B
So
one
thing
we've
been
very
careful
to
implement
in
the
tc
is
that
everyone
feels
very
close
to
the
decisions
to
the
issues
that
they
would
have
to
make
decisions
on.
So
I
we
are
in
this
process
of
understanding
the
rules
and
the
boundaries,
but
we
are
doing
this
together
because
we
are
all
going
to
use
from
this
resource.
B
There
are
already
so
many
resources
that
we
are
sharing
collectively
so
having
this
understanding
of
what
are
all
the
decisions
I'm
taking
in
the
everyday
and
decisions
don't
mean
only
like
voting
or
deliberately
saying
yes
or
no
to
something
decisions
can
also
be
more
subtle
and
common
conversations.
B
You
made
a
decision
to
come
to
this
call
today
how
many
decisions
do
you
make
in
a
day
when
you
pick
between
eating
an
apple
and
a
banana
that
are
in
front
of
you?
You
pick
one
of
them
because
of
some
reason
that,
of
course
not,
if
not
all,
of
those
reasons,
you're
gonna,
think
about
them,
but
some
of
them
that
are
very
influential
on
our
steps.
It's
really
important
to
bring
them
to
our
awareness.
B
B
One
okay,
so
the
second
dilemma
she
talks
about
is
the
prisoner's
dilemma.
It's
kind
of
a
variant
of
the
tragedy
of
the
commons
and
it's
by
the
same,
and
it's
by
the
same
author.
So
in
the
prisoner's
dilemma,
each
player
has
a
dominant
strategy
in
the
sense
that
the
player
is
always
better
off.
Choosing
this
strategy,
no
matter
what
the
other
player
chooses.
B
B
B
So
it's
expected
that,
knowing
that
they
have
a
limited
resource,
that
is
the
food
for
the
cows
that
they
would
both
want,
that
they
would
both
want
to
like
maybe
put
three
cows
each
and
then
they
would.
They
would
both
get
the
full
benefit
of
those
cows
and
the
cows
would
be
super
well
fed,
but
in
a
prisoner's
dilemma,
it's
they
call
it
a
non-cooperative
game.
B
So
there
are
many
variants
that
are
most
around
communication.
That
communication
wasn't
uncertain,
inserted
in
this
game
as
a
super
important
piece,
so
maybe
they
won't
communicate
if
they
communicate.
They
don't
have
the
understanding
that
they
need
to
provide
rules
for
how
they're
going
to
share
that
space.
Maybe
they
are
too
far
away.
B
The
cows
go
like
further
than
their
then
their
communication,
and
it
ends
up
that
one
of
them
thinks.
Oh,
if
I
put
six
cows
here,
all
of
my
cows
will
eat
very
well,
but
then
the
other
guy's
cows
won't
have
any
of
that
food.
B
But
then,
if
the
other
guy
also
thinks
I'm
just
gonna
put
six
cows
here
and
my
my
cows
will
eat
very
well.
So
what
happens
from
both
of
them?
Choosing
the
dominant
strategy
for
each
one
of
them
is
that
the
the
outcome
for
both
is
less
optimal
than
if
they
had
collaborated,
but
for
some
reason
they
still
don't
choose
to
collaborate,
and
this
is
the
paradox
that
that
so
many
scholars
go
crazy
about
there's
like
200
000.
He
says
about
the
prisoner's
dilemma.
B
Academics
cannot
understand
why
individually
rational
strategies
lead
to
collective,
irrational
outcomes.
This
challenges
a
fundamental
faith
that
rational
human
beings
can
achieve
rational
results
and
he
talks
a
lot
when
I
was
reading
this.
It
talks
a
lot
about
rational,
rational
in
the
in
the
tragedy
of
the
common
shoe
and
the
logic
of
collective
action,
too,
and,
and
those
words
started
to
be
like
annoying
like
the-
why?
B
B
But
when
I
look
up
rational,
the
etymology
of
the
word
comes
from
ratio.
That
is
a
quantitative
measure,
so
we
are
talking
about
human
beings
that
are
complex
systems
on
itself,
in
a
rational
ratio,
quantity,
quantitative
way
and
expecting
the
best
outcome.
When
we
only
look
to
this
variable
and
and
the
state
has
only
been
looking
to
this
variable
and
the
the
firms
have
only
been
looking
to
this
variable
and
then
it
becomes
like.
Oh
my.
B
Go
this
far
on
on
this
on
this
line,
so
how?
How
does
it
look
to
cooperate
beyond
rational
choices?
B
There
are
so
much
that
wasn't
considered
of
their
relationship
of
their
backgrounds
of
their
family
situation,
so
many
variables
that
could
be
more
qualitative,
that
if
we
had
that
information,
maybe
creating
another
type
of
game
where
it
would
be
optimal,
for
both
of
them
in
an
easy
way
could
be
the
best
choice.
So
rationality
often
excludes
very
important
variables
of
the
human
behavior,
and
this
is
a
huge
problem
of
theoretical
work
when
it
comes
to
practical
implementation-
and
this
is
a
lot.
B
What
governing
the
communists
is
about
is
a
lot
of
empirical
like
on
the
ground
experiments
to
bring
more
insights
than
the
limited
theoretical
material
that
we
had
so
far
to
look
into
this,
so
the
logic
of
collective
action
that
is
the
third
one
is
is
talking
mostly
about
the
free
rider
problem.
So
it
says
one
who
cannot
be
excluded
from
obtaining
the
benefits
of
a
collective
good
once
the
good
is
produced,
has
little
incentive
to
contribute
voluntarily
to
the
provision
of
that
good.
B
B
Oh,
I
I'll
go
with
them,
because
then
I
don't
have
to
do
anything
because
they
will
do
all
for
me
and
because
it's
a
group,
everyone
is
getting
the
grades,
and-
and
there
is
always
this
is
such
a
classic
dilemma
even
with
kids.
B
So
also
also,
that
is
the
the
guy
that
talks
about
the
logic
of
collective
action.
He
considers
it
an
open
question
whether
intermediate
sized
groups
will
or
will
not
voluntarily
provide
collective
benefits,
and
his
definition
of
it
depends
not
on
the
number
of
actors
involved,
but
on
how
noticeable
each
person's
actions
are.
So
if
everyone
in
that
group
in
the
class
was
being
seen,
would
they
have
the
same
behavior
or
if
they
could
give
contributions
in
other
ways?
That
is
not
the
way
that
they
find
boring
or
that
they
are
not
excited
about.
B
B
So
I'm
thinking
also
the
free
rider
problem
made
me
think
of
being
a
hitchhiker.
I
hitchhiked
so
much
in
my
life
and
and
that's
like
the
the
literal
being
a
free
rider
kind
of
example,
you're
on
the
road
you're
getting
in
the
car
that
you're
not
paying
for
that.
For
that
trip
and
you're
meeting
someone
new
and
the
biggest
thing
for
me
was
always
like.
B
I
always
felt
like
I
needed
to
give
something
to
the
person
that
was
giving
me
a
a
ride,
and
this
in
this
exchange
is
way
more
subjective
than
the
value
of
like
paying
for
for
a
share
ride
or
it's
just
another
value.
B
B
What
are
the
multiple
value
flows
that
are
happening
in
here,
and
I
am
focusing
just
on
one
and
through
this
one
avenue
everything
around
will
fall
and
will
collapse.
B
So
those
are
just
questions
to
bring
it
up
for
us
to
reflect
that
are
kind
of
kind
of
open
and
connecting
with
the
work
that
we've
been,
that
we've
been
doing
and
the
tec
and
then
another
thing
I
thought
was
that
transparency
is
not
only
to
monitor
and
we'll
get
there
to
talk
about
transparency
as
a
monitoring
practice,
but
it's
also
to
be
seen.
So
what
if
we
start
shifting
the
perspective
off
like
oh
rules
are
so
bad
or
monitoring
is
so
bad
to
like.
B
How
can
we
create
a
place
where
people
really
feel
seen
and
because
everything
is
transparent,
because
everything
is
open.
Therefore
they
want
to
collaborate,
they
feel
they
belong.
They
want
to
participate.
B
C
I
have
a
really
hard
beautiful,
beautiful,
beautiful
olivia
and
I'm
sorry,
I
didn't
make
more
of
the
book
club
meetings.
I
have
a
really
hard
time
understanding
what
a
free
writer
looks
like
in
the
context
of
open
source
software
and
the
dao
I
mean
who,
what
who
are
the
free
writers-
and
I
know
because
we
talked
about
it
at
one
hive
too,
but
I
don't
know
who
the
free
writers
are.
I
don't
I
don't
know
how
to
even
look
at
that.
B
Yeah,
it's
a
good
question.
I
think
one
way
to
look
at
it
would
be,
for
example,
when
one
in
one
hive
that
there
is
the
source
credit
system
and
a
lot
of
people
understood
how
to
game
the
system.
B
This
is
a
type
of
freedom
of
free
writer
because
they
are
not
necessarily
contributing
to
the
extension
of
of
the
the
comments
of
or
of
the
community,
but
they
are
taking
the
benefits
from
it
and
then
what
I'm
proposing
is.
How
could
we
integrate
the
this
type
of
behavior
in
a
way
that
we
might
be
missing
the
value
that
they
are
contributing
and
how
would
that
look
like?
Would
it
be
like
approaching
some
of
these
people
in
a
certain
way?
B
I
know
this
is
unrealistic
for
a
lot
of
people,
some
people,
we
wouldn't
work
to
simply
approach
them,
but
what
is
the
the
base
structure
that
we
need
to
have
for
people
to
feel
comfortable,
participating
from
the
very
design
and
not
and
not
from
like
any
type
of
impositions.
C
Yeah,
I
feel
like
this
might
go
to
the
radical
acceptance
that
we've
talked
about
before,
and
I
I
that
helps
a
lot
that
explanation
helps
a
lot.
I
also,
I
also
feel
like,
I
feel
like
a
lot
of
people
when
they,
when
they
game
the
source
cred,
that
they
don't
necessarily
have
the
understanding
of
how
the
community
actually
works
and
they're
just
kind
of
running
in
and
seeing
an
opportunity
to
make
money
and
that
the
radical
acceptance
might
kind
of
bring
them
around.
D
I
don't
want
to
go
too
deep
into
it,
but
one
idea
is
to
kind
of
counter
the
behavior
by
welcoming
it
and
what
what
mata
verde
just
said
actually
and
taking
that
one
step
forward
with
radical
inclusion.
Normally,
I
think,
there's
a
tendency
with
many
behaviors
to
shame
or
to
like,
not
accept,
but
if
we
rather
rewarded
these
people
for
finding
holes
in
the
system
and
said
hey.
D
Thank
you
so
much
we're
going
to
give
you
some
more
tokens,
because
it's
the
exact
opposite
behavior
than
what
you
would
expect,
which
would
be
exclusion
in
the
community
and
kind
of
to
ostracize
these
people.
So
if
we
actually
made
a
place
and
kind
of
like
judo
or
aikido
the
behavior
and
said
we
accept
that
and
we
reward
it
thanks
for
finding
the
whole
system.
So
if
we
can
leverage
this
kind
of
like
behavior,
again
like
against
itself
almost
or
if
that's
coming
across
clearly
through
the.
A
C
A
I
also
want
to
to
complement
on
something,
and
is
that
ostrom
says
that
most
of
the
times
when
we
think
about
rules,
we
just
think
on
what
is
forbidden
and
what
is
permitted,
but
she
she
talks.
That
is
also
good
to
add,
like
a
third
wheel
for
making
rules.
That
is
what
is
required,
because,
if
you
only
forbid
and
permit,
then
you
let
people
free
ride,
because
there
are
no
no
requirement
in
order
to
stay
in
in
the
in
the
common
pool
resource
or
to
benefit
from
it.
A
So
I
also
think
that
she
should
suggest
that
it's
not
to
say
what
cannot
be
done
or
what
can
be
done,
but
also,
what
are
the
requirements
to
join
and
say
in
the
collective
and
to
keep
profiting
from
it?.
B
Yeah,
I
think
it's
great
that
even
just
briefly
talking
about
it
of
looking
into
another
perspective.
B
There
was
already
three
suggestions
of
how
we
could
do
this,
and
I
think
this
is
the
most
amazing
point
of
like
once
we
start
opening
a
topic,
then
we
open
space
for
other
alternatives
to
deal
with
it,
and
we
should
always
welcome
those
alternatives
and
I'm
taking
notes
of
what
you
guys
said
and
we
can
start
experimenting
with
it,
and
this
is
the
beautiful
thing
of
being
in
such
a
like,
diverse
community
that
we
can.
We
can
afford
experimenting
things
until
a
certain
point,
especially
now
in
the
cultural,
build,
then
understanding
so
much.
B
What
what
is
the
the
outcomes
of
the
behaviors
when
they
happen
so
yeah?
I
wanna
just
quickly
introduce
the
the
eight
principles.
B
I
know
it's
been
like
hammered
in
so
many
people's
minds
already,
but
I
think
it's
interesting
to
like
continue
to
always
offer
ways
of
exploring
it
because
they
are
so
rich
and
they
are
complex.
So
it's
never
just
one
one
route
to
take
it.
B
So
the
first
principle
is
clearly
defined
boundaries
and-
and
I
think
boundaries
is-
is
something
so
important
since
the
very
personal
level
to
to
bigger
systems
and
to
the
macro
level.
So
when
you
think
about
boundary
of
yourself,
what
are
the
boundaries
of
your
body?
They
might
be
your
skin
or
your
hair.
There
is
a
little
bit
more
out
or
the
sound
of
your
voice
or
how
wide
are
the
movements
you
can
make
and
there
there
are
so
many
layers
to
boundaries
right.
B
It's
not
only
there's,
there's
also
the
emotional
boundaries,
the
yeah,
the
the
the
subjective
and
the
objective
boundaries.
So
if
we,
if
we
can
find
all
of
those
for
our
bodies,
imagine
for
a
system
so
in
the
system
that
we
are
at
and
now
that
we
are
building
that
is
the
the
tc.
B
It's
it's
alive
and
it
keeps
moving
in
very
dynamic
directions
that
we
have
to
be
very
attentive,
paying
so
much
attention
to
understand
these
movements
and
compute
them
in
a
way
that
will
inform
everyone
that
is
joining.
So,
just
like
you
find
healthy
boundaries
for
yourself,
and
you
say
no
here.
This
is
my
space.
I
I
I'm
until
here
and
then
you
you
can
go
here
or
you
can
come
closer
or
so.
B
This
identification
of
boundaries
in
a
complex
system
is
is
also
very
dynamic
and
it's
been
taking
a
lot
of
inputs
from
a
lot
of
people
involved.
Mostly
all
of
the
working
groups
that
we've
been
understanding
like
once
said,
like
what
are
the
actions
that
are
required.
B
What
is
allowed,
what
is
forbidden,
what
what
is
it
for
the
tc
that
is
too
much
what
what
is
that
crosses
the
boundary
of
the
tc,
so
this
is
for
all
of
us
to
be
aware
of,
and
if
there
is
any
any
insights
of
this
to
communicate
and
to
continue
with
this
process
of
updating
the
boundaries
that
we
have
so
in
in
and
one
last
thing
is
that
it's
a
lot
easier
for
for
physical
communities
to
find
those
boundaries
and
to
find
the
boundaries
of
their
resource
systems.
B
But
for
us
it's
a
little
bit
more
challenging.
So,
even
even
the
mediums
we've
been
using
even
the
discord
has
its
boundaries
like
there's
a
limit
of
people
that
can
join
here.
There
is
a
limit
of
actions
you
can
take
in
these
platforms
and
so
on.
B
So
the
second
principle
is
congruence
between
appropriation
and
provision.
This
is
often
translated
just
as
rules,
but
I
think
he
has
a
nice
depth
into
seeing
into
congruence
between
appropriation
and
provision.
That
is
this
balance
to
keep
it
regenerative.
B
B
B
So
for
that
a
certain
certain
rules
are
needed.
You
can
also
call
this
rules
boundaries,
but
is
a
certain
shape
of
what
can
come
in
and
how
this
resources
are
used,
for
this
continue
flow
to
happen.
The
third
principle
is
collective
choice
agreements.
This
refers
to
decision
making
being
available
to
everyone
for
this
arrangement.
Sorry,
for
this
arrangements
should
be
done
by
the
people
who
will
be
affected
by
the
arrangements
they
are
making.
B
So
I
will
jump
into
this
line.
To
talk
about
monitoring
is
is
really
interesting.
The
way
she
she
puts
it
that
when
the
rules
in
use
conform
to
the
design
principles
discussed
in
chapter
3
3,
that
is,
people
make
their
own
agreements
and
individuals
adopt
contingent
strategies
contingent
strategies
are
this.
This
rules,
those
arrangements.
B
Individuals
are
also
motivated
to
monitor
each
other
to
obtain
the
information
they
need
to
pursue
this
contingent
strategy.
So
she
says
that
people
have
an
incentive
to
want
to
monitor
each
other
to
look
what
what
everything
is
happening
because
they
will
obtain
information
and
information
is
so
valuable.
A
Also,
she
highlights
that
an
important
thing
of
monitoring
is
that
our
monitors
can
be
approx.
The
appropriators
themselves,
that
is
more
more
much
costly
to
have
external
monitors
to
monitor
the
the
the
provision
and
the
appropriation
of
a
cpr
so
that
it
is
way
more
way,
less
costly
to
have
monitoring
done
for
the
between
the
appropriators
themselves.
B
Yeah
thanks
juan
and
then
the
second
point
she
brings
is
that
if
individuals
being
begin
monitoring,
others
and
learn
that
others
comply
most
of
the
time
with
a
set
of
rules,
they
are
more
likely
to
be
willing
to
adopt
and
or
continue
the
rules,
the
contingent
strategies.
B
So
this
is
a
concept
she
talks
a
lot
about
that.
I,
like
the
the
how
bold
it
is.
She
talks
a
lot
about
the
the
suckers
or
the
people
that
take
the.
How
did
she
call
it?
The.
B
Yeah
there
is,
or
or
you
comply
and
everyone
is
complying
or
then
no
one
is
complying.
Just
you
and
then
you
become
a
sucker.
So
is
this
idea
of
that?
If
others
do
I'll
also
do,
and
she
says
that
by
by
incentivizing
monitoring
like
mutual
monitoring,
everyone
monitoring
each
other-
that
you
can
learn
that
others
are
complying,
so
you'll
feel
more
comfortable
to
comply
as
well
and
because
the
rules
were
provided
by
the
very
people
that
are
using
them
and
monitoring
them.
You
can
change
them
as
well.
B
B
That
is
one
of
the
roots
of
gravity
and
the
importance
of
this
graviton
training
and
of
all
the
work
huanka
is
doing
because
with
graduated
sanctions,
she
also
has
something
very
beautiful
about
it.
B
With
graduated
sanctions,
you
can
have
forgiving
rules,
you
can
see
the
provision
that
individuals
made
for
this
institution
for
each
other.
You
can
see
them
as
chances
to
forgive,
and
she
mentions
that
in
two
separate
parts
of
the
book
that,
if
individuals
make
honest
mistakes
or
face
personal
problems
that
occasionally
prevent
them
from
following
a
rule,
do
not
have
to
access,
do
not
have
access
to
mechanisms
that
will
allow
them
to
make
up
for
their
lack
of
performance
in
an
acceptable
way.
Rules
may
come
to
be
viewed
as
unfair
and
conformance
rates
may
decline.
B
I
think
it's
very
beautiful
this
this
view
of
like
they
want
to
make
up.
Let
them
make
up.
Let's
have
these
rules,
this
graduated
sanctions
that
don't
have
the
same
sanction
for
something
very
small.
As
for
something
very,
very
big,
and
then
the
other
thing
is
the
way
in
which
rules
are
enforced,
is
forgiving
of
occasional
lapses
and
errors
and
allows
appropriators
to
avoid
the
high
costs
that
can
result
from
rigid
application
of
uniform
rules
in
a
changing
and
uncertain
environment.
B
So
this
is
also
very
important
to
consider
this
as
a
variable
that
it's
a
changing
and
uncertain
environment
and
that
even
the
word
for
giving
and
making
up
brings
such
a
human
perspective
to
thinking
of
rules.
That
already
makes
it
feel
like.
Oh,
we
we
all
want
to
organize
each
other.
We
know
that
to
organize
ourselves
and
be
autonomous
in
the
system.
We
need
some
type
of
processes,
boundaries,
rules,
mechanisms.
B
So
let's
use
this
in
our
benefit
and
see
this
in
our
benefit,
and
I
think
this
brings
down
a
little
bit
this
very
rabble
way
of
looking
into
all
the
rules,
because
the
rules
from
the
firm
or
the
rules
from
the
state
they've
been
based
on
this
three
dilemmas
they've
been
based
on
not
believing
that
we
can
cooperate,
so
it's
very
natural
that
we
have
a
reactive
rebel
nature
against
them,
but
but
when
we're
talking
about
rules
that
are
made
by
the
people
for
the
people
for
something
that
will
be
a
collective
benefit
for
all,
it
changes
this.
B
B
But
it's
conflict
management
because
you
might
not
resolve
a
conflict,
but
you
have
all
the
tools
to
manage
it
in
the
best
way,
and
I
see
so
many
communities
and
I'm
sure
all
of
you
as
well-
and
maybe
that's
why
you're
here,
seeing
so
many
conflicts
breaking
communities
apart
and
making,
like
very
amazing
projects,
fail
because
we've
been
like
denying
this
huge
variable
of
a
variables
of
being
a
human
that
are
like
so
complex.
B
We
are,
as
we
are
way,
more
complex
than
the
systems
that
we
are
calling
complex
and
then
number
seven
minimal
recognition
of
rights
to
organize.
So
this
is
talking
more
in
relation
to
external
authorities.
B
If
we
are
providing
our
own
rules,
then
where
are
we
inserted
in?
B
Do
we
have
to
comply
to
someone?
What
is
this
so
a
lot
of
common
pool
resources?
They
fail
because
people
were
organizing
themselves
and
then
they
are
going
against
the
state
rules
and-
and
then
there
is
a
problem
in
this
relationship.
B
So
how
do
we
assure
that
we
are
like
okay
in
this
sense,
and
for
this
we
have
the
legal
working
group
that
we're
looking
into
strategies
for
being
having
a
minimal
recognition
of
rights,
and
that's
why
we
decided
to
use
the
common
stack
swiss
association,
because
we
are
provided
with
that
somehow
to
have
a
legal
shield
as
a
protection
and
then
number
eight
is
nested
enterprises,
and
this
doesn't
talk
so
much
about
nested.
B
The
the
the
tc
as
a
whole
is
nested
among
other
dows
from
the
bigger
ecosystem.
You
can
also
refer
to
that,
but
it's
mostly
about
how
all
of
these
principles
are
like
its
own
enterprise
nested
within
each
other.
So
there
are
layers
for
them
to
happen.
It's
not
one
single
source
of
management
that
will
that
will
be
responsible
for
everything.
B
So
I'm
really
confident.
We
are
doing
that
as
well
to
be
to
have
this
multiple
points
of
organization
of
management,
hence
all
of
the
working
groups
and
leading
leading
with
this
as
separate
things
that
are
nested
within
each
other.
B
Does
does
anyone
has
any
questions
so
far.
C
C
Yeah
I
just
I
really
appreciate
thinking
about
these
dilemmas
in
in
communities
and
and
I
have
participated
in
communities
a
lot
of
times,
but
I
never
thought
so
deeply
on
the
different
problems
that
can
arise
and
like
trying
to
see
that
is
working
together
towards
a
common
cause.
And
I
could
have
benefited
from
thinking
about
this
a
long
time
ago.
B
Thanks
for
sharing,
so
I
will
move
a
little
bit
the
the
focus
of
of
our
work
into
something
that
I
think
is
super
important
and
that
is
very
inaccessible
and
the
in
the
in
the
crypto
space
in
the
digital
space.
B
So
I've
been
reading
a
lot
about
how
we
are
in.
We
are
in
the.
How
do
you
say
in
a
extra
extra
extroverted
society
like
in
a
society
that
that
praises
so
much
but
out
of
a
balance
passing
the
the
healthy
point,
the
extrovert
states?
B
We
we've
been
pulled
by
giving
attention
to
so
many
different
things,
and
many
of
them
are
so
great,
of
course,
like
there's,
so
many
amazing
things
that
we
all
want
to
be
a
part
of
and
be
on
top
of,
but
this
comes
at
a
cost
of
a
lot
of
those
questions
not
being
asked
a
lot
of
these
perspectives
not
being
shift
a
lot
of
our
behavior
continuing
to
follow
a
way
that
has
been
following
for
so
long,
because
many
of
the
things
that
are
capturing
our
attention
continue
to
ground
this.
B
So
if
we
are
trying
to
propose
different
narratives
to
ourselves
and
to
change
the
perspectives,
the
safest
place
to
go
is
inside
and
probably
the
the
less
known
place
and
the
one
that
will
help
so
much
with
conflict
management
with
understanding
each
other
so
coming
from
self-knowledge
as
a
portal
to
know
the
other
to
understand
the
other.
B
To
put
yourself
in
someone
else's
position,
I
I
used
to
say
that
acting
is
an
exercise
of
empathy,
because
it
is,
it
is
using
the
tools
of
understanding
the
other,
but
in
your
own
body
and
in
your
own
self
and
a
lot
of
those
moments.
B
They
bring
great
insights
because
you
start
to
recognize
your
boundaries
that
we
were
speaking
about
before
and
understand.
What
is
yours
and
what
is
not,
and
there
are
so
many
times
where
we
feel
triggered
about
something
or
we
feel
uncomfortable
about
something
and
they're,
not
even
us,
they're,
not
even
ours.
So
looking
with
care
and
curiosity
to
ourselves
helps
us
to
look
with
care
and
curiosity
to
others.
B
So
I
would
love
to
propose
an
exercise
that
there
is
a
type
of
theater
that
I
like
a
lot,
that
it's
called
bhuto.
It's
a
japanese
type
of
art,
it's
a
little
bit
dark.
If
someone
knows
about
it,
I
came
post-war
in
in
japan,
but
they
they
use
the
body
to
reconnect
with
nature,
and
I
think
and
from
a
subjective
image
energetic
way,
and
I
think
it
makes
sense
that
post-war
they
would
want
to
do
something
like
that
to
express
themselves
and
to
look
inside
and
to
heal
and
in
conflict
management.
B
Well,
all
your
cameras
are
closed.
I
hope
everyone
feels
comfortable
about
it
in
your
own
spaces.
If
you
are
in
a
public
space
and
you
can't
stand
up
or
walk
a
little
bit
or
if
it's
going
to
feel
weird
and
you're
embarrassed,
I
don't
know
you
can
do
just
the
visualization
of
it
right
where
you
are
so.
I
will
suggest
that
we
stand
up
and
for
now
you
can
look
at
me,
but
soon
you're,
gonna,
close
your
eyes
so
make
sure
your
feet
is
well
planted
in
the
floor.
B
Then
you
have
a
straight
posture:
you're,
you're,
loose
your
your
knees
are
slightly
bent
stretch
out
a
little
bit.
B
E
B
B
B
B
B
B
B
B
B
This
is
just
like
a
little
bit
of
a
brief
exercise
that
you
can
make
in
so
many
different
ways
I
used
to
make
with
snow
and
with
fire
and
with
leaves
and
there's
all
these
qualities
of
something
that
enters
your
body,
and
you
have
to
deal
with
that
and
that
helps
to
understand
the
feelings
that
that
touches
and-
and
maybe
this
was
a
very
brief,
but
it's
also
good
to
have
like
a
a
journal
practice
after
doing
a
body
exercise,
because
there's
a
lot
of
insights
that
might
come
up
so
I'll
pass
to
you.
One.
A
Thanks
levi
thanks
for
the
for
the
exercise,
I've
never
done
this,
but
it
it
is
amazing
and
some
somehow
resonates
to
a
practice
that
I
do.
A
That
is
on
opponent,
that
it
has
like
it
says
that
sometimes
we
load
and
we
charge
ourselves
with
memories
that
doesn't
let
energy
flow
through
us,
and
sometimes
we
are
charged
with
that
all
the
energy
that
doesn't
let
like
new
things
come
on,
so
it
was
for
me,
it
was
very
meaningful
to
like
for
a
moment
when
I
opened
the
door
in
my
in
my
feet
like
feeling
myself
empty
and
then
letting
myself
like
be
filled
by
pure
water.
That
is
something
that
lets
energy
flow
through
is.
A
It
was
like
a
really
good
exercise
for
me
to
like
to
like
let
some
things
go
and
and
and
understand
some
new
things.
I
got
a
little
bit
distracted
when
I
started
walking,
but
it
was
a
really
weird
feeling
to
to
like
feel
myself
filled
with
other
things.
That
is
not
the
usual
that
I
have
in
me.
So.
C
I
can
go
next
man,
but
when
the
water
hit
my
brain,
it
felt
really
weird
and
it
was
yeah
that
wide
open
door.
It
was
like
a
cleansing
moment.
It.
E
Yeah,
it
felt
really
good
to
have
my
feet
open
and
have
everything
fall
out.
I
feel
like
there
was
some
things
that
were
stuck
in
there
and
it
just
really
felt
really
good.
I
actually
really
felt
everything
coming
out
of
me:
blood
and
bones
and
organs,
and
brain
and
everything
and
then
to
have
the
water
filling
on
the
inside
felt
amazing,
really
cold.
E
It
was
cold
water,
but
it
was
really
refreshing
like
jumping
into
a
lake,
and
it
felt
so
good
to
be
filled
with
that
and
it
was
really
weird
walking
it
felt
like
I
couldn't
like
when
I
was
walking,
everything
was
actually
slushing
around
and
yeah.
I
really
enjoyed
this
exercise.
I've
never
done
it
like
this.
E
I
have
seen
this
in
yoga
in
the
forward
doing
a
forward
bend
where
you
you
feel
sort
of
the
same
door
on
your
head,
but
you're
upside
down,
so
things
are
falling
out
of
it
in
that
case,
but
yeah.
I
think
this
is
a
great
exercise
for
coming
back
into
the
body.
I
think
this
is
something
I
needed
even
just
standing.
I
haven't
even
just
stand
up
stand
it
up
for
that
long
in
a
while,
so
really
appreciate
that
and
I'll
I'll
pass
it
over
to
dan
digital.
C
Yes,
thank
you.
I
very
much
needed
that
when
you
said
open
the
doors
up
on
the
bottom
of
my
feet,
I
was
just
like
whoa.
That's
like
I
mean
I've.
I've
done
a
little
bit
of
visualization
and
trying
to
work
with
energy,
but
opening
the
doors
really
really
did
it.
For
me,
I
don't
know
who
hasn't
gone.
C
Yeah,
it
was
for
me,
it
was
like
just
a
little
bit
warm
water
and
no,
this
was
perfect,
but
what
the?
What
like,
once
I
was
full
of
the
water.
My
organs
felt
like
they
wanted.
They
kept
trying
to
come
back
in
and
I
was
like
no
you're
staying
out
for
now,
I'm
just
full
of
water.
C
You
know,
then
the
same
thing
with,
like
you
know
like
walking
in
it
feeling
like
feeling
the
water
moving
around
inside
me,
and
I
don't
know
who
hasn't
gone.
I
just
thought
it
was
funny.
My
organs
wanted
to
come
back
as
soon
as
I
was
full
of
water.
The
organs
were
like
oh
yeah.
We
want
to
come
back.
A
C
A
D
I
wanted
to
thank
you
that
was
really
moving
as
somebody
who's.
You
know
worked
on
these
different
quadrants.
I
think
the
external
experience
so
often
gets
forgotten.
I
was
a
training
and
development
manager
and
I
can
tell
you
especially
in
human
resources.
We
don't
have
a
lot
of
self-awareness
and.
D
C
I'll
go
next,
so
I'll
just
add
a
little
bit
to
what
you
growl
said
around
you
know.
I
think
we
have
this
perception
that
our
mental
and
physical
states
are
disconnected
and
really
they
they
support
each
other
if
we're
not
physically
active
or
present
in
our
physical
sense.
Sometimes
our
mental
capacity
dwindles
from
it
or
suffers
from
it
and
then
to
what
yg
said
around
sort
of
yoga.
C
It
just
means
that
you're
in
that
and
you're
still
calm
in
your
heart,
despite
all
the
chaos
and
crazy
around
you
or
that
you
might
be
feeling
you
can
hold
on
to
the
calm
in
your
heart,
and
I
felt
like
being
present,
you
know
like
having
those
those
doorways
to
let
go
of.
Things
is
kind
of
the
trick
or
the
key
to
staying
calm
in
your
heart,
and
I
really
actually
appreciated
that
exercise.
So
thank
you
for
leading
us.
D
Thanks
olivia,
that
was
really
cool.
I've
done
all
kind
of
crazy
practices,
and
I
think
this
brings
to
light.
One
of
the
challenges
of
being
in
virtual
community
is
to
still
maintain,
because
it's
so
cerebral
and
heady
and
we're
kind
of
these
weird
little
floating
head
avatars,
and
I
think
maybe
sometimes
we
say
things
that
we
wouldn't
normally
say
or
it's
for
me.
I
find
it's
harder
to
kind
of
like
have
that
presence
and
like
open
curiosity,
especially
when
maybe
some
other
tabs
are
open,
so
yeah.
D
The
challenge
too,
is
like
the
qualitative
is
the
intuition
and
the
embodiment,
and
it's
hard
to
recognize
and
like
how
do
we,
like
you,
said
like
how
do
we
do
this
in
a
virtual
community?
So
this
is
amazing
and
yeah.
I
think
getting
in
touch
with
the
elements,
and
these
visualization
practices
are
a
great
practice
to
start
and
end
our
time
together,
and
it's
just
so
refreshing
so
refreshing
after
all
this
time.
On
the
screen
and
yeah,
thank
you
and
you
are
such
an
incredible
teacher.
D
A
Well,
if
anyone
else
wants
to
share,
please
you're
welcome
or
then
I
am
going
to
give
like
a
little
bit
of
ending
messages
to
this
session
into
this
training.
A
And
yeah
we,
we
are
finalizing
our
fifth
session.
We
are
coming
along,
we
are
more
far
than
than
than
than
near
in
our
graviton
trading,
and
this
week
I
saw
this
chapter
of
the
simpsons.
I
just
love
the
simpsons
and
I
had
to
do
this
meme.
A
I
feel
that
somehow
we
are
making
like
an
apology
class
like
it's.
Why
is
it
so
hard
to
say
I'm
sorry
and
why
is
it
so
hard
to
forgive
other
people
like?
Sometimes
it
happens
that
a
person
tells
that
they
are
sorry
and
we
like.
I
don't
believe
that
they
are
sorry,
so
why
is
it
so
hard,
not
just
to
say
the
word,
I'm
sorry,
but
also
to
receive
the
word
so
here
in
in
graviton
training.
A
We
are
also
learning
to
to
say
I'm
sorry
and
to
forgive
and
to
understand
that.
Well,
we
all
have
these
boundaries
we'll
have
these
these
feelings.
We
all
have
these
different
experiences
and
like
they
all,
are
equal
value,
but
none
of
them
are
the
final
truth,
because
all
of
them
are
just
our
perception
of
what
of
of
the
reality
that
we
are
living.
A
So,
yes,
I
I
loved
this,
this
meme
and
I
feel
that
somehow
saying
sorry
and
being
in
this
kind
of
of
of
spaces
lets
us
to
open
ourselves
ourselves
to
to
to
the
others
and,
as
we
did
today
like
also
to
let
go
things
that
somehow
sometimes
we
carry
with
ourselves
and
they
are
just
more
a
burden
than
than
something
that
lets
the
energy
flow
through
us.
So
yes,
I
I
wanted
to
share
this
meme
with
you
today,
because
this
is
like
a
very
crazy
exercise
to
be
talking
about.
A
Apologies
about
feelings,
about
about
mindful
communication,
and
we
are
all
gathering
here
just
to
to
learn
to
be
in
peace
with
ourselves
and
to
learn
to
be
in
peace
with
the
other
ones.
A
And
I
also
want
to
say
that,
after
this
class
after
this
training
on
the
sixth
session,
we
are
going
to
really
deep
dive
on
what
is
the
process
of
gravity
in
in
the
tc.
A
So
the
next
session
is
going
to
be
to
study
the
the
the
purpose,
the
value
proposition
that
we
are
making
in
the
tc
and
also
like
what
will
be
the
role
of
the
gravitons.
Like
a
few
once
we
finish
this
training
and
what
will
be
like
our
commitments
and
our
requirements
to
to
to
be
able
to
deliver
the
things
we
are.
We
are
asking
and
we
are
trying
to
to
provide.
A
I
am
going
to
try
to
incorporate
some
of
libya's
slides
here,
because
these
are
the
slides
that
we
have
used
for
the
training,
and
I
just
wanted
to
share
to
to
show
also
this.
This
really
good
slide.
A
That
is
the
cases
that
eleanor
ostrom
studied
in
her
book
and
how
like
using
the
aid
of
ostrom
principles.
She
like
analyzes,
what
why
and
are
they
they're
needed
and
what
are
the
conditions
needed
for
enduring
cpr
institutions
and
she
she
frames
it
in
this
in
this
beautiful,
in
this
beautiful
image,
where
we
can
see
like
that,
all
of
the
principles
are
important
in
order
to
fully
have
sustainable
cpr
institutions.
A
Also,
she
talks
about
institutional
change.
That's
something
super
interesting
and
she
talks
about
the
benefits
of
of
proposed
rules
and
also
about
the
costs,
the
ex
antecos
and
the
exposed
costs.
So
if,
if,
if
we
had
to
talk
only
about
ostrom's
work,
we
would
have
a
lot
to
talk
about,
but
here
we
are
making
some
intro
introductions
so
that
all
of
you
can
also
research
more
on
their
on
their
own
on
their
own.
A
A
I
will
be
sending
you
the
links
for
the
post
and
yes,
let's,
let's
all
try
to
apply
this
in
our
everyday
life
and
to
not
be
so
much
loaded
with
things
that
that
are
heavy
to
us,
but
try
to
be
like
more
more
empty
to
to
let
to
feel
the
energy
that
that
is
flowing
through
us
and
to
not
be
afraid
to
say
I'm
sorry
and
also
to
not
be
afraid
of
forgive
to
forgive
anyone
who
has
said
I'm
sorry
because,
yes,
it
is
it's
not
easy
to
say
I'm
sorry.