We wear Rapture’s cloak on nights of the new moon;
silver crescent scarcely seen and slender.
Original conjunction of Earth, Moon, man and Sun, was that
causing the first scribe’s swoon.
We wear Rapture’s cloak on nights of the new moon;
silver crescent scarcely seen and slender.
Original conjunction of Earth, Moon, man and Sun, was that
causing the first scribe’s swoon.
AE am16 years past 18 only to realize I just needed to tolle lege “roman à clef” or “à clef” as some dictionaries prefer.
After I did, a walrus showed up with a tooth pick, surely to eat me I assume! When he finally cracked the shell and got to my goodn’ tasty spots, the Walrus plucks out this tiny, heavy with gravity pebble which he proceeds to Pop in his face hole.
Next thing I remember, I’m standing alone on the shore. My body feels doubley massive…
–like some wave interference pattern is refracting my metabolism in some all to-
gether new way.
The original compound returns but it has extra dimensions/multitudes than it initially had, and yet the compound never underwent any physical change at all. It seemed like it did even though of course it wouldn’t; but, don’t you remember me promising to do the Algerian BootStrap feat for you? In fact, you will recall that I’ve already told you that I’ve stepped on stage and announced my intent. Furthermore, whether you revelate or not, the Trick is already afoot with its inexorable ways.
You can already hear the wheels turning if you listen hard.
Anon, Anon Dear Reader (readers render) delighted to find you still looking at my letter/s, my Epistle.
For this now, let’s simply concern ourselves with what in the world is meant by the word diabolus in the passage below*
“Other centuries sought safety in the union of reason and religion, research and asceticism. In their Universitas Litterarum, theology ruled. Among us we use meditation, the fine gradations of yoga technique, in our efforts to exorcise the beast within us and the diabolus dwelling in every branch of knowledge…[The] Glass Bead Game also has its hidden diabolus, that it can lead to empty virtuosity, to artistic vanity, to self-advancement, to the seeking of power over others and then to the abuse of that power. This is why we need another kind of education beside the intellectual and submit ourselves to the morality of the Order, not in order to reshape our mentally active life into a psychically vegetative dream-life, but on the contrary to make ourselves fit for the summit of intellectual achievement. We do not intend to flee from the vita activa to the vita contemplativa, nor vice versa, but to keep moving forward while alternating between the two, being at home in both, partaking of both.” 1
Hesse, Hermann 1990 The Glass Bead Game: (Magister Ludi). New York: H. Holt pg. 237
One devil is the “beast within us”
The other devil (the ‘hidden’ one) is “dwelling in every branch of knowledge.” This sounds like the The Devil who is in the details. Where are branches of knowledge located? In our minds? In the system of interactions occurring in our brains? In the ether? In consciousness? Is this the same beast slithering in the branches of the forbidden Tree of Knowledge who met Adam and Eve in the Garden?
Upon eating from the Tree of Knowledge, did Adam and Eve gain nothing more than “empty virtuosity” or “artistic vanity” or the desire to possess and subsequently wield power?
Hesse says this “required a new type of education” One that moved forward in both vita activa and vita contemplativa. We should be forever alternating between the two. Instead of engaging in a binary opposition. The tension emerges from the dialectic theory and practice of weighing and reconciling juxtaposed or contradictory arguments for the purpose of arriving at truth especially through discussion and debate. This emerging tension should be the object of our inquiry.
Which side of a coin is really heads and which side is really tails? That is a meaningless question.
In order to determine which face was Janus’ true face, shall we pit one face against the other in a death battle. The surviving face must be the true face of Janus. (?) Well that is a dumb idea because there is one body serving two faces. If the faces each could have their own brain, they would be in competition for control over the same two arms and legs. He would be injuring his own limbs in his effort to destroy the ‘wrong’ face. Could such a fight even occur?
Knowledge is not necessarily knowing. Knowledge only exists if there is a knower, right? I contend that there is only one meaningful way to use the word “Knowledge”: I know knowledge.
Consider the following:
“Many years ago, It was common knowledge that the Earth was flat. Presently, it is common knowledge that the Earth is not flat. What was common knowledge many years ago disagrees with what is common knowledge today.”
Is it true that the Earth is an orb? I suppose it depends on who you ask, or to be more specific, when you ask.
If you asked a common man many years ago, “Is it true that the Earth is flat.” He would probably affirm that statement.
If you asked someone today, “Is it true that the Earth is flat?” She would probably say, “What? Of course not, they figured out that was incorrect a long time ago. The Earth is round.”
So, does that mean that the people many years ago-who believed it to be common knowledge that the Earth is flat-were being untruthful? Were they lying when they said it was true that the Earth was flat?
No-they just did not know their existing knowledge was delusion; anyone can have knowledge of (x).
Knowledge can’t be truly possessed in a tangible way; being able to transplant the eternal, energetic potential of verb-forms into the dirt of the transient, physical world of everyday life is no trick. lt is magic and it is also alchemy: as four fundamental processes can transmutate the eternal matter of a verb into a noun – a thing, person or place. Miraculous.
But, let’s consider 2 nouns: theChurch and theKnowledge, both nouns and both words of power, but the vibrations and reverberations resonate conscientiously when the etymology of theWord is paid proper libation prior to using theWord.of
Take theWord and theChurch. In my Tribe, aChurch is a place (noun). Sure they ofChurch sojourn to make Church a SacredPlace; and, yes, you, AngryScientist/S (ASS), I understand that the actions of aChurch make you feel all funny inside. It’s scary when your insides act weird. It is also confusing when someone rattles the bars of your howler monkey cage. Confusing b/c your monkey howls as a pig squeals-really GD loud&screeching. Confusing because why is someone trying to mess with your dumb monkey anyway? You didn’t do sh1te to theChurch monkeys……yep..mmh… you didn’t start the monkey cage-shake heard round the world.
Hey! A.S.S. zip it & find your seats again – we’ll get to this grievance later.
In the Battle of the Word/s above -theChurch beats theKnowledge for better conjurgation and for careful symbolic construction: an adept found time and resources to draft blueprints for theConstruction of theChurch, a holy man being sought to lead the emergent micro-community sojourningItself-into-existence by its own bootstraps. The edification of 1 noun, theChurch, is made real in the transient, physical domain as soon as construction is completed.
thePathÖtheReligios, say whatever else you wilt, but I readily acknowledge Impeccability/n’ Word to theChurch, and to hell with however apologetic that ASS, as well as his, “less zealously” inclined contemporaries think I should be for endeavoring to speak about Affairs/ÖAcademia in such a seedy establishment as Church: filled with all sorts of monkey-cage shaking, ignorant WhiteTrash and/or unreasonable, irrational people who (infuriatingly) refuse to acknowledge Logical Positivism.
No?! You don’t know what LP is? Well, color-me-shucked & shocked. Bless their hearts, Religioso and Academia (both oh so concerned with their super-deep and super-meaningful, self-proclaimed quests: to abide in love, compassion, and dispassionate reason in order to transcend to a higher understanding about our world) don’t feel guilty for not having actually deeply investigated all the axioms that hold your worldview together. Yeah, it turns out there’s more to it than being able to list the steps in the scientific method. But trust us, we’ve seen how hard you are trying these days. One person holding 2 screens that pump information at your eyeballs.
Ahem-what was I talking about?
You cannot have knowledge, but you can Know knowledge. I see no apparent disingenuous intent in the initial assertion that the Earth was flat. My thought being that maybe there were no alternative propositions competing with the idea of a flat Earth. In fact, the idea of flat Earth was possessed by man unawares. It informed his reality but did so without his awareness. The possibility of an alternative did not yet exist, had not been considered.
Let us stop for a moment, and examine our basic object of inquiry in the scenario above-Earth
If there is one thing public education taught me about writing it is this—–if you begin your paper with “Webster’s Dictionary defines [insert object of study here] as [copy the definition verbatim from the dictionary here]” you are a good writer. All textbooks say that doing this is a credible way to introduce your topic.
Merrium-Webster’s Unabridged defines the planet Earth as………
Okay, so Merrium-Webster’s Unabridged defines earth.
And abruptly, I now find myself stumbling through
a particular region of the world; Or else in
areas of land uncovered by water; or else in
the sphere of mortal life comprising the world with its lands and seas as distinguished from spheres of spirit life; Or else in
the fragmental material composing part of the surface of the globe
And finally, now at last, in the fifth core sense of earth, Merrium-Webster’s Unabridged defines earth as “ [a word] often capitalized : the planet upon which we live and which being about 93 million miles from the sun is the third in order of distance from the sun and which having a diameter at the equator of 7927 miles is the fifth in size among the planets — see PLANET table.
So, my object of inquiry is the planet Earth: specifically, the often-capitalized, proper-noun status, fifth core sense of earth laid out by Merrium-Webster’s Unabridged.
When did my object of inquiry come into existence?
Since the Copernican revolution of the 16th century, thinkers have regarded Earth as a planet like the others of the solar system. First, some Polish astronomer, Nicolaus Copernicus, proposes a Sun-centered model of the universe, next concurrent sea voyages begin providing proof that Earth is a globe, and lastly, some dude called Galileo goes and not only invents technology that allows him to peer far, far into the night sky, but also develops said technology into a physical telescope which he proceeds to look into, only to find himself seeing various other planets that appeared to be globes as well.
Wait, wait, wait, wait.
Did I just say that the Earth came into existence in the 16 the century? Because, that does not sound right. The Earth has been around for….a long time. My college professor James Bindon once told us, in class, that if you compress the amount of time the earth has existed (according the geological record) into a 12 month period of time, then humans would not have arrived at the global shindig until sometime after early morning on New Year’s Eve.
To say that the planet Earth came into existence in the sixteenth century obviously feel to me to be resoundingly untrue and ridiculous.
If someone told you that she had just today learned that the planet Earth came into existence in the sixteenth century, it does not seem unfair to imagine that you would be filled with confusion, disbelief, or think she was joking; because, surely no one would be avowing the verity of such a glaring and gross fallacy.
I will. I rebuke that assessment with great prejudice and here is why—-the diabolus of this conundrum does not dwell within my object of inquiry laid out above; this elusive diabolus dwells in the details-like those very long paragraphs of little, teeny-tiny words found at the bottom of the TV frame during commercials for car-sales events or pharmaceutical ads. This hidden diabolus whispers into my ear words and sentences filled with such axiomatic-like insistence that eventually I come to recite them all on my own. Constantly and involuntarily, in the manner of my heart’s beat and my eyelids’ blink, I catch myself silently singing the song of “all things are either true or not, right or incorrect, existence occurs in a void, you exist in that void too, that void is created by external boundaries which you will never surmount. There are truths about the things existing in the void with you, but they are knowable only from the other side of the walls which bind you within the void.”
My object of study-the planet Earth-(which I lay out with concise and explicit exposition above) is neither real nor unnatural, true nor false.
Here is how showing is different from saying.
The case for horror literature
Stephen King makes his case for the
…the horror story as both literature and entertainment, a living part of twentieth-century literature…They are books and stories which seem to me to fulfill the primary duty of literature— to tell us the truth about ourselves by telling us lies about people who never existed.”
Danse Macabre, Stephen King
The word ‘paragon’ entered the cultural consciousness in the 16th Century.
noun: paragon; plural noun: paragons
a person or thing regarded as a perfect example of a particular quality.
“it would have taken a paragon of virtue not to feel viciously jealous”
Origin-mid 16th century: from obsolete French, from Italian paragone ‘touchstone used to discriminate good (gold) from bad,’ from medieval Greek parakonē ‘whetstone.’Original Source
parse v. 1 resolve (a sentence) into its component parts and describe their syntactic roles
2 Computing analyse (text) into logical syntactic components
-Origin C16: perh. from ME pars ‘parts of speech’, from Fr. pars ‘parts’
syntax n.1 the combination of words and phrases to create well formed sentences > a set of rules for or an analysis of this 2 the structure of statements in a computer language
-Origin C16: from Fr. syntaxe, or via late L. from Gk suntazis, from sun-‘together’ + tassein ‘arrange’
Concise OED 11th th
Sunday School Religiousness in the American Deep South.
I speak from my experience and not hard numbers and facts.
So what I say will be true of my experience. And, what I extrapolate from my experiences will be messy and imprecise.
This not a scholarly approach. I’d like to share my thoughts as a cultural player.
Performances of scholarly work in public forums must come clean to the audience at every possible misstep.
We have to ask ourselves whether, in any sense at all, there is such a thing as matter…It we cannot be sure of the independent existence of objects, we shall be left alone in a desert–it may be that the whole outer world is nothing but a dream, and that we alone exist. ..there is no logical impossibility in the supposition that the whole of life is a dream, in which we ourselves create all the objects that come before us. But although this is not logically impossible, there is no reason whatever to suppose that it is true; and is no reason whatever to suppose that it is true.
The World’s Worst Disasters. Season 1; Episode 4-Alpine Avalanches. Lazy Saturday of indulging in ‘this type of show”, when this episode’s discussion included an explication of the types of avalanches, gave me the “hey, I never noticed that” experience and also triggered a memory. I’m a native, English speaker who grew up exclusively in the ‘Deep South’ region of the US; and, I did not have experiential knowledge of ‘snow’ whatsoever. (ref. ” ‘Snowmageddon’ in Birmingham, AL 2014″ vis a viz internet search engine results).
Two decades ago, in 7th grade, I took a class entitled “French I”, and that was also my 1st formal exposure to foreign language. One of the first words the class learned was “après–ski.” My experience-to date at the time-of 13ish years of reality could not conceive of a reality where the need to express such a thing would exist was an outrageous concept. How could it be a noun? Do you go to an après–ski? If it was a revelation when linguists discovered how many words Aleutians possessed to denote “white”; it was a revelation to a 13 year old girl in Tuscaloosa, AL that whatever it was these people did after skiing would require a formal symbol for representation.
Here is citation info for my sources. We can try to work on our words, but the words work on us too, largely without our awareness. So, here are some words that intrigue me: these are words I want to let ‘work on me.’
Psychologists deal with the slippery subject of mental states. Now, your general practitioner, who you see for your annual physical check up, can flirt with the treatment of mental states. She or he may prescribe you something for low-level anxiety or sleep but they generally only provide medication or a referral.
That is the standard physician approach: there is a tangible thing presented as the probable solution for any given health concen–medication to produce chemical changes within the body; an incision to physically pluck the ailment from the body; a replacement for a broken part, a lung transplant, for instance. A general practicier, however, cannot help with that root canal you’ve been ignoring.
Fair enough, right?
Human bodies are complicated meat sacks with numerous systems, pieces of anatomy, sensory receptor devices like eyes or tongues, and organs that keep it all going. So we see specialization (dentistry, gynocology, surgery, etc) and even specialized specialization (neurosurgeon, pediatrist, optometrist, etc).
Yet. those specialities related to mental wellness appear idiosyncratic in regards to both the doctor-patient relationship and the standards & management of patient care. Namely, the coordination of medication with therapeutic treatment sessions.
Historically, health praticicioners and society referred to mentally unwell folks as mental defectives, demonically possessed, undesirable, prophets, lazy, feeble-minded, and genetically undesirable
It is elusive to us in a way ‘physical’ illness is not
I can see a hairline fracture with x-ray technology and I can see lab results produced by the scientific testing of my bodily fluids, and the report advises the lab discerned a virus had invaded my system,accounting for my aches and pains.I cannot see Post Traumatic Syndrome; I can take someone’s blood pressure, I cannot quantitatively measure someone’s level of depression.
Perhaps this is why we feel the need to distinguish between ‘physical’ malady and ‘mental’ malady in the first place, as opposed to just calling all illnesses ‘illness.’
The connections wired throughout the physical brain, create a self and this self experiences the surrounding reality to the extent that the physical body remains in its proper working condition (good health).
The symptoms of mental maladies manifest via our behaviors in the way that anatomical and physiological maladies present in the body’s various organ systems.
Perhaps we cannot shake the idea that physical sickness is largely outside of a person’s control. If my appendix ruptures I cannot will it back together again, nor would anyone in their right mind expect me to be able to do so.
However, what if I won’t go to work because I believe an evil elf lives inside my mailbox and will kill me if I walk by it? Do you expect me to will myself to ‘get over it?’ If my sense of reality has ruptured somewhere within my perceiving mind am I anymore capable of willing it back together than I was capable of willing my appendix back together?
It is almost as though some area of my mind I am generally unaware of on a day to day basis is taking control over ‘me’ or whatever you call that perceiver who examines the thoughts of the mind and chooses which to act on, which to ignore, which to believe, etc. Think of autoimmune diseases whereby an afflicted individual’s immune system begins to attack good, healthy cells. Here an evolved physiological system goes haywire and attacks that which gives it being and existence in the first place.
Similarly, the mind can go haywire, and attack the mental state of the self. Having an appendectomy is an acceptable reason to take leave from work and family and to rest and heal. Taking these same allowances while working past the evil mailbox troll (with all it’s panic attack inducing, odd behavior causing, work/family missing consequences) until I no longer suffer from its alleged influence is a much harder sell to make to the rest of society at large. The idea of allowing people to openly profess and work through their own mental delusions does not always sit well with the rest of our cultural compadres.
This mental, existential type of malady requires a certain amount of comfort with the idea that we are not always in control of our minds that society, by virtue of it being society, cannot accept. Society forces us to constantly be in control of our minds. We pick up and send out cues to signal and follow other cues and behaviors such that our many independent parts become something larger than the sum of ourselves. Collectively we are one of Douglas Hofstadter’s ‘epiphenomena.’
Society’s existence requires the creation of, learning of, and obeying of accepted rules. These rules inform our mind in various situations, and we remember past situations which required us to follow these same rules and we use those memories to guide us to appropriately follow the rules this time, too. Thus society sets up a framework through which we can perceive others in relation to ourselves. More accurately, it is a system that allows us to see ourselves by juxtaposing your self against other selves, seeing your own idiosyncratic mind reveal itself in contrast to the minds of others , and we glimpse within those other minds that we can never open up and look inside. Thus society gives us a framework with which to perceive ourselves as individuals creating something bigger than our individual selves.
The idea that the mind could, at anytime, take that socially learned framework and distort it, terrifies and undermines society’s teleological purpose, which is to bring order to chaos. So society has a vested interest in defining what is real and what is not; what is expected and what is unacceptable; what a normal brain is and what a disordered brain is. But perhaps there is no such thing as a normal brain. We must be careful not to confuse the demands of society on an individual’s mind with the demands of natural selection or misfortune on an individual’s brain.
The word ‘paragon’ entered the cultural consciousness in the 16th Century.
noun: paragon; plural noun: paragons
a person or thing regarded as a perfect example of a particular quality.
“it would have taken a paragon of virtue not to feel viciously jealous”
mid 16th century: from obsolete French, from Italian paragone ‘touchstone used to discriminate good (gold) from bad,’ from medieval Greek parakonē ‘whetstone.’Original Source
Three places show widely dispersed, common usage of words expressing the bones of ‘paragon’.
Anyone who claims they don’t know the feeling of magic and terror that accompanies adolescence has surely forgotten.
My father completed his dissertation while I was a tyke; and, he, my Mom, and I lived in student apartments. I have only happy memories of this time.
I also have memories of seeing my father’s work: a bunch of weird symbols strung together forming what appears to be some alien form of writing. It was mathematical formulae, mathematical statements, mathematical symbols, constants, variables, imaginary, irrational. It was like musical notation is to writing. It was magic. I never saw most other adults using this language in my 3 year old, day to day goings on, so it was special magic.
The benefit of being in the same city as something like the University of Alabama is that nice, local intellectual atmosphere, lots of thinkers & questioners living within a very near physical proximity of one another and the local community
Looking back, however, the intellectual milieu associated with the university’s presence was more tolerated than embraced by the local community and only under the implicit understanding that the university had better also produce some fine athletic feats for large groups of people to enjoy watching.
Science is dangerous to religiousness in the South.
Scientific knowledge benefits mankind. It provides him a place in the world that is demarcating by very specific standards of measurement. It enables liberty of thought and provides the freedom to be wrong and not be ashamed. It is like music. Can we say that music and evolution are incompatible? Sure, but do we pat ourselves on the back when we say “apples are not oranges?”
Can we assert that science conceivably evokes that same sensation as that spiritual impulse that drives many to religion?
Eek, what an awkward thing to say. Let me talk about that esoteric bit for a moment. Religious texts frequently use moments of prophecying & revelation as themes associated with connecting to God/the divine: feeling the spirit; being touched; being moved; feeling grace, etc
The feeling of magic and the experience of being in the presence of something aweinspiring, is one described and experienced by both those in Academia and those in religious groups.
Whatever you choose to term this feeling and whatever causal force with which you choose to associate it, the sensation experienced appears to be the same one. The physical feeling of connecting to God and that physical feeling experienced through elucidating hitherto unknown/unobserved phenomenona via scientific methods, might be the same sensation. The actions of the mind have produced stimuli which the sense organs take in (like raw data into a computer) and convert into a physical and psychological experience via the parasympathetic and sympathetic nervous systems.
Speaking personally, as child I believed in God in a way that an young person believes in Santa, superficially until deeper contemplation occurred. I have never heard God speak to me and am, in fact, quite jealous of those who ‘talk to the Lord’ or ‘hear Him.’
To those, I would ask-
“Why not me? I prayed as a child and did everything asked of me. What did science do to you guys anyhow?
To those who benefit from experiencing His existence, your patience with the rest of us and with a unaffiliated like me.
I don’t think you should give up on science. I also do not think you should take things so personally. Maybe some of us losers only know how to seek this “god” through scientific means (particularly, those of us who do not hear His voice). Well, if God does exist, God does not have to be knowable through science nor does He have to reveal himself to me. He could judge me for trying to see my world scientifically, but I would say that to not have tried to see my world through the paradigm of science would have been a blasphemous life for me.
Beauty is subjective, eye of the beholder. What I point to when I use the term ‘beautiful’ may not be the same as that to which you allude as beautiful. But, that phenomenon to which we are referring-that thing of which the alluded to objects possess-is beauty; and, that thing, beauty, is fundamentally experienced via phenomenon basic to each and all of us, .
How do we talk and/or should we? Does the animosity produce any observable or even foreseeable benefits? Can we and/or should we be pragmatic?
These are honest questions. I am not religious in the common sense. I prefer to think I have moments of insight that feel larger or more infinite than I could previously have imagined, but they usual arrive when I work with science and logic, or read certain pieces of writing.
But then college, and physical anthropology and the sweet processes of inductive and deductive logic took hold of me. I have been moved emotionally upon reading x, actually creating a proof to show that there is no highest number, upon reading The Glass Bead Game…..
Can science and religion reconcile? And, if they can, to what gain
The most recognizable voices from the scientific community engaged in the evolution/creationist debate include Richard Dawkins, Daniel Dennett, and Lawrence M. Krauss among others. These scientists take an offensive approach to those peoples and groups who would deny science’s authority as a way of defining the world. They do this because of their belief that religious thought and reasoning are actively hurting our world. Now by ‘aggressive,’ I do not mean to imply these academics are threatening violence, nor are they harassing individuals unduly, but they are aggressive.
Activity: Please complete this sentence…
The aggressive scientist……
The subject of the sentence above does not resound with my individual conception of ‘scientists.’ Now, passionate, consumed, obsessed-these scientists I can imagine. But aggressive scientists? None spring to mind, with the exception of those scientists whom have been deemed Militant Atheists (by their religiously inclined counterparts) and this vilification tactic began within the last ten to 20 years.
This raises fundamental questions for me like-
cientific discovery can be hazardous to one’s health
I spend a lot of time worrying about whether or not I am right when me submits a proposition and ascribes it to be truthful; and, I then spend a lot of time worrying about whether it is important or even relevant to worry at all about a proposition being true or not.
I know that I do not know nearly as much as me thinks myself knows.
I do not know what is actually knowable for the me that I know as myself.
Thus, how can I ever know if what I think is right or wrong?
More importantly, if knowledge exists outside of my realm of perception, it does not matter if I am right or wrong, the closest or not.
This makes me spend a lot of time worrying about how anyone can act like they know anything. This terrifies me and myself because I do not want to live in a world whose existence cannot be perceptible.
But why does that terrify me? Shouldn’t it liberate me from the responsibility of trying to be right and seek truth all the time. If everything just is what it is; I could just be what I am or I could fret and fuss about proving that the my reality is knowable to me.
It’s just too scary to get dropped into a world and have no clue how you got there, what you are, and what will happen when you inevitably are not here anymore.
How familiar are you with nostalpogy?
Not at all? Yeah, me neither.
it does not exist (at least to my knowledge as of 10 FEB 2017). So, whatever it is that nosalpogy represents, it is something of which I cannot conceptualize. Moreover, I’m incapable of conceptualizing it. If no person can elucidate what nosalpogy is , if no one can help me see ‘it’ against the setting of everything else, then nosalpogy is nothing.
Get thinking about Russell & Whitehead’s attempt to derive all of mathematics from purely logical axioms and remember how Godel’s Sentence G (just one example).
Russell & Whitehead wanted to irrefutably prove that a consistent system based on a few simple assumptions (aka axioms), whose theorems can be listed by an effective procedure (i.e., an algorithm), is capable of proving all truths about the arithmetic of the natural numbers.
Well, they failed to achieve that goal, but that failure brought its own success and furthered theoretical mathematics. Godel demonstrated, for any such formal system, such as the proposed one of Russell & Whitehead, there will always be statements about the natural numbers that are true, but that are unprovable within the system. Godel then provided proof that the system cannot demonstrate its own consistency.
To give the gist without the jargon– I imagine a tube with 3 tennis balls inside. Now, imagine you have 3 box each filled with 10 of these tubes, each containing three balls. Each tube contains a set of three balls. Each box contains a set of 10 tubes; another way to say this is, each box contains a set of 30 balls. So a set of 3 boxes is a set of 90 balls or a set of 30 tubes.
Imagine I am shipping out boxes of tennis balls. On each shipping pallatte, a set of 4 boxes, each containing three boxes of tennis balls, can be packed That means a pallatte contains a set of 360 tennis balls which is equal to a set of 90 tubes which is equal to a set of of 12 boxes. The pallatte can also hold a set of 4 boxes each holding 3 boxes.
The point is, I can define a set of tennis balls many ways. I can also imagine a set of sets of tennis balls (a box = 10 tubes and 10 tubes = 30 balls). A box is a set of tubes and a set of tubes is a set of tennis balls.
So if I can imagine of box of tubes containing tennis balls; and, if I can imagine a box that contains several boxes of tubes of tennis balls, and so on…at what point do hit the top? At what point do I reach the highest possible set? Never. I can always conceive of one more box around boxes just as I cannot name the highest number-I can always imagine one more.
Apologies-work in progress-researching underway.
Being a member of society requires behaving in specific ways and performing specific actions. By doing so, you and I reaffirm not only, that our society actually exists, but also, that you and I (the individual entities) belong to this society. As members of society, we also do certain things that exclude other individuals. Now, this may read as more antagonistic or cynical than I intend. Ultimately, it is the excluding and ‘othering process’ that validates a culture’s solidarity and solidarity is a necessary condition for the existence of the social phenomena.
THE CONTEXT OF THIS DISCUSSION IS EVERYTHING, AND THE PRESENTED ARGUMENTS SHOULD NOT BE SEEN AS SUPPORT FOR ANY GROUP OR ETHOS THAT PROMOTES THE EXCLUSION OF OTHERS. DIFFERENT DOES NOT EQUAL WRONG OR VIOLENT. IN FACT, THE MORE EXPOSURE TO OTHERS YOU EXPERIENCE, THE MORE YOU COME TO KNOW YOURSELF AND THE MORE YOU ENRICH YOUR CREATIVITY.
To know your society, you must know what is not your society.
Has anyone ever asked you what something was or what something was like or how it could be best described?
And, did you ever hear yourself say, “it would probably be easier to tell you what this what not!.”
Empathizer: So, I know what a hipster is, but what is a shoe-gazing, bird watcher?
Whiner: He’s not your stereotypical hipster douche wearing a lady’s scarf and a sports coat over torn jeans and t-shirts. He’s not an arty, magic realist steam punk kinda of hipster either.
Empathizer: Ooh Ooh, is it that heavy set hipster guy that has unruly hair and full mustache, beard, and neck beard? You know, the ones that wear the light blue denim jacket that was his grandfather’s and a pair of navy jeans that have been steam ironed, with some arty (but mostly comic strip looking) ironic T-shirt. Like a bright yellow shirt that has “you’re brilliant at everything you never tried” embossed over the knitted applique of a beret-wearing, cigarette smoking, French Mongoose standing in front of the Eiffel Tower?
Whiner: Oh oh, almost, but this kind of hipster is not fat, he’s usually real lanky, always wears white t-shirts like he doesn’t care, but he still spends just as long as the sorority girl does to get ready to go out on the town. Can grow, like, a five o’clock shadow but barely muster a lady’s mustachio- like, we’re talking early menopausal mustache fuzz at best here.
Now that I imagine ‘not good,’ (or now that I can imagine what is not a shoe-gazing, bird watching hipster) I find myself with pieces comprising the concept ‘good’-good & not good.
Why must I include ‘not good’ in my conception of ‘good’? Because, it is only by virtue of the existence of things that are not ‘good, by which I can conceptualize ‘good.’ If there is nothing that is not ‘good’; if everything is ‘good’, why would I need the concept ‘good’ at all? Could a concept ‘good’ even exist in those circumstances?
“Bad’ is simply the negation of ‘good.’ If I know if something is ‘good,” I know if something is “not good.’ I know this concept is meaningful, because other members of my culture agree and see the differences too. Because we agree that things can be described as ‘good’ we express meaning when we talk to one other about ‘good’ things. We communicate information and understand.
So, we can take a step further and say
Bad = Not Good
Good = Not Bad
Or, on a larger scale, we could imagine:
GOOD = good + not good GOOD=bad + not bad
BAD = good + not good BAD = good + not good
The words in capital letters represent that entire meaningful content (epiphenomenon)connoted by the concept of ‘good’ and ‘bad.’ The words in lowercase letters represent the pieces of that totality that is represented by the capitalized words. So from ‘good’ we can produce two concepts: good and bad. Each term meanings requires the existence of what the other term represents.
“That was good!”
“What does ‘good’ mean?”
I could try to describe it to the inquirer by describing times and things that are good, but that means that I can imagine things and times that are not good. By remembering the variation in emotional reaction to ‘good’ or ‘bad’ stimuli, I am able to ‘decide’ if something is ‘good’ or ‘bad.’ I am also able to understand, through metaphor and simile, what others mean when they describe something as good.
But such a black and white, either/or, mutually exclusive, definition of the terms, ‘good’ and ‘bad’ can only exist in the abstract, intangible form, at the collective or social level. We, as actual individuals, not abstract, averaged, idealized hypotheticals, cannot define the terms so concretely. Whereas society may only see in black and white, we atoms of a society, at the very least and to varying degrees, see some grey in between.
So, what makes a concept meaningful things carrying encoded information to some audience? The thing being expressed must be a thing/experience/etc recognized by the audience. It must be something the audience can point out in contrast to those things that are not the same thing. So meaning requires knowing what is and is not the knowledge in questions’s object. To know what ‘fat’ is I can show you fat and not-fat in way that you identify as typical or true.
So a concept is composed of those things that is and those thing from which it is distinguishable.
So then, does that mean that meaningful concepts refer to the total of everything that is ‘that thing’ and everything that is ‘not that thing?” No. For a concept to be meaningful, it is the degree and variance in tension of those things that are and those things that are not the concept which bestows meaning on any given concept.
When you name something as a good thing, my consciousness relies on the tension of good versus not good in order to infer your intended meaning. The meaning produced is greater than the sum of its parts. A concept we consider meaningful is not simply the total of what it is and what it is not. If I understand your intended meaning, it is because the code you used to express meaning (the word ‘good’ in this instance) resonates with the tension maintaining my understanding of the concept good. That tension exists by virtue of my ability to distinguish between other instances of things I believe to be good and not good.
≬ Academia could stand to reconsider their current terminology or at the least review and reexamine the terms in usage.
Each sub-discipline has its own lexicon of jargon. The technical terms of each sub-discipline are used to reference ethereal, only vaguely defined “things” whose empirical reality is sometimes questionable. Just because we cannot prove something exists with the scientific method, we do not “prove” that the thing or our hypothesis is not real or incorrect. Put another way- I decide to scientifically test the hypothesis that God is a real, existent entity, phenomenon or some variation thereof. I can start with “primary sources” like the Bible, Koran, or any religious/philosophical text “commonly accepted” to be direct communication from “God,” according to authorities within and member of various groups.
I can pray, meditate attempt to communicate with God directly myself. But this is no good, because even if I make direct contact, unless God is willing to reveal himself publicly to the world, then even though I may have proved the hypothesis to myself, I have not proven the hypothesis according to the standards of the scientific method. Say I bring over a friend and say, “you’ll never believe it, check this out,” and then I try to “speak with God.” He answers andI ask if he would mind saying hi to my friend Bob who is a huge fan and God is great so he says Hi to Bob. Bob then says “He is real. You were right. Oh my god. Yikes, I didn’t mean to take your name in vain, can you ever forgive me?”
“Wait, I looked this up earlier and the unspoken rule is as long as you really love Jesus, feel sorry enough for the sin you committed and/or explicitly take Jesus as your “savior,” or get saved by a company employee he totally has to forgive you for like everything.”
“Oh please, I am “God” with a capital G, and you said “god” with a lower case g. These are two different words. One is a word you can use in Scrabble and one you cannot. Like, “peter” is a verb that happens to be a common Western name too. So you could play “peter” but not “Peter” in Scrabble. Well “god” is a noun describing a supernatural authority-it’s “what” I am to you people. “God” is my name, it is how you address me-it’s “who” I am. She’s right you know, that is the rule. But you can be forgiven/saved whatever and still not pass into my kingdom when your body wears out. You actually have to believe in me. You can’t just say you do, like you did with Santa Claus so you could still get extra presents. Telling people you believe in me won’t fool me because I know everything and anything already. Doing everything like someone who actually believes in me, does not fool or appease me. So these fine folks have to figure out how to make themselves believe in something that they don’t think is real. How do you convince someone that I am real when it is impossible to prove that I exist? You can’t. I can prove I exist when and where I want to but you guys, it’s literally impossible for you to have evidence of my existence, and that because you are literal beings with physical bodies and individual divisions between you and other individuals and between you and the world around you. Meanwhile, I am you and the others, and the world, and universe, and everything else that you know and I am not that because I am still greater than the combination of those things. I am somehow more than the sum of my parts. As a part, you don’t see understand that you are in a machine designed as an entity containing minute parts that work together to systematically produce a desired result. When you see a marquee with flashing lights and messages and colors in Las Vegas, you see red, yellow, The, Grand, Casino, you see changes in the pattern that are predictable and familiar. You see colors everywhere and so does everybody else and they seem to match up with the colors you see. You see words everywhere in this day, things are constantly trying to feed you information.
If you are a lightbulb in the Las Vegas marquee, you turn yourself on and you turn yourself off at pre scheduled intervals as a piece of a system and as a part of the system you have a responsibility that if not performed will affect the performance of every other piece and the final result. You do not even fathom that the place where the aforementioned person is watching the fruits of his labor could exist. He doesn’t know that his “system” has a goal or that there is a higher form emerging from the system that he cannot see as a part of the system, he just works all the time. Every day, it is turn off, turn on, turn off, turn on. Oop, Josh just turned off and on two times in a row so I know I have to turn off…riiiiigghht……..now! There is surely nothing bigger than this world around me. Dumbass!
Well Effie decided to find out if God existed using the scientific method.
She read all the primary sources about God first, but quickly realized they offered no facts, merely clues. The evidence was all anecdotal at best. Most of it was simple appeal to authority-the weakest foundation that the heavy weight of truth can sit upon without crushing. They did all suggest that direct communication with God was possible and the mere attempt thereat was almost encouraged-it was encouraged even when the attempt had failed frequently and consistently.
If you saw a person cut themselves once, you would assume it was an accident, twice and you might be optimistic and say they are clumsy or dumb, thrice and the most generous of us can say “yeah that chick’s a space cadet.” Imagine a child that grew up on a planet with no sharp edges. Now imagine you saw the child alone and picking a knife up by the blade because he had not ever handled a knife before.
Now, it is the next day and you see the child pick up the same knife and cut himself and still be surprised and saddened by the pain. Now imagine it is the third day, and the kid picks up a different knife on a desk in another room with the same result. Now it’s five days later, same thing happens. You are probably questioning the child’s mental reasoning ability. Now imagine it is the 10,950th day in a row that you have watched this person pick up a knife by the blade and surprised and confused that they were cut-almost like after each previous cut but right before the following re-attempt, the person pauses and thinks to themselves, “this is the one. this is the one where something different happens. the result will be different this time.” Otherwise, how are they still surprised that picking up a blade by the blade results in a cut or pain, right? Like, how could you pick the knife up that way every day for 40 years and not realize at some point: “un momento por favor, eureka, moment of clarity! If I try to manipulate this object by making contact on this shiny thin edge with the nice fat tomato heart that is the center of my thumb and then applying not only pressure to the aforementioned point of contact but also by sliding the blade along a complimentary vector plane that is parallel and adjacent to the vector plane containing the point of contact, your thumb
(In my mini-model of empirical, quantifiable and qualifiable reality ((which is the reality to which we can really say anything meaningful about-an acceptable imagining of a common skeleton key from which the axioms inherent and central to all sub-disciplines of social science may be derived)) (((which is a really not concise way of expressing the same thing that is suggested by each of the following sentences: You can talk about running a marathon oil barrel roll sky but those words sound like nonsense to me. I asked her if she thought this top looked cute or if it made me look fat, and was all like, “ooooh yeah, that top is soooo hyper cool but it does make you look kinda heavy, you know, relatively speaking.” And so I’m like “thayyynks, but in my brain, I’m all like, “way to not have an opinion. Like what, are you so insecure that you too afraid to say whether I look good or not in a shirt?
On the other side of the room, Karen tells her friend discreetly but with clear excitement:
“Karen Schmelky totally just asked my opinion about what she was wearing?! She asked if thought her top was cute or not, so like, maybe she digs my fashion style, you know, if she decides to ask me, of all people, if her top is cute or not. But she also asks, does it make me look fat. So I’m like freaking out on the inside that she’s even talking to me about this kind of stuff but I don’t wanna show her that i’m all geeked about it. I totally didn’t wanna come off like the losers in her posse that just like agree with whatever she says all the time, so I look at the top for a minute without saying anything or smiling and then i’m all like, “oookay, yeah-the top istotally hyper cute but it does make you look a little heavier than you really are.” All dispassionate and quiet like I consult on people’s wardrobe’s so frequently that it doesn’t phase, surprise or excite me anymore and no, i could totally careless about making sure everyone heard my opinion because i don’t care whether they think i’m cool or not, but on the inside i’m all, “of course I wanna everybody to hear me and see me giving you fashion advice, socially speaking, that would be the shit!
In my mini-model, there is always one phenomenon: the method of contact-the observer, you, me, the person experiencing the reality that he is trying to define comprehensively, the lens through which any other phenomena will be assessed and examined. The consciousness of the individual that is trying to speak about things it observes. The sensory experience and perspective of the individual that is “explaining” “facts” and “truths” about “the universe” at large to me.
In my mini-model, if I tried to say anything definite about a vacuum or an absence of space itself, I could not do so. Any result produced, hypothesis supported, or truth pronounced must be consistent and complete with the axioms I have used to build my mini-model. Axiom is a fancy word that basically means assumption, or more specifically axioms are sort of like the underlying assumptions that must be made to build any type of explanatory apparatus or model. Sometimes, like in mathematics, assumptions are explicit. To begin any mathematical derivation you start by listing your axioms. While sometimes, the assumptions are so stealthy that the creator of the model doesn’t even realize they’ve been used. Sometimes, these same assumptions will lie dormant for decades before anyone realizes the assumption was even there at all. For example, you remember how freaked out everyone got when someone tried to tell them the world was round. Like tried toshow them over and over the world was round. I’m talking about even teach them how to be able to see it for themselves. For all practical purposes this guy built a rocket and gave rides everyday, all day that took “people” literally around the world so they could see it with their own eyes.
His audience’s reaction indicates both their axioms or assumptions about the “world,” suggests they are largely unaware of the existence of these assumptions within themselves, and at least suggests that they recognize at some level, the truth or “undeniability” of what they are being told. The anger, fear and outrage that his “discovery” spawned indicates the strong motivation that non-believers have to defame, disprove, rebuke, and exile all scraps of the “discovery’s” credibility. Elementary school made sure that I can recall that grass get its color from chlorophyll which it requires during photosynthesis, the metabolistic algorithm of plant life. When I make that proclamation: I present evidence for the presence of chlorophyll in plants, i prove how chlorophyll makes grass turn the color it does, i even explain why chlorophyll is present in plants.
When you got that explanation (or the abridged elementary school version all public school kids have gotten for fifty years) did they present proof that plants possess color? no, that would be like saying “would you like me to prove to you that i asked you if you’d like me to prove to you that i asked you would you like me to prove to you?” Did they prove that green is a color? No, because you know you know green is a color. Even if you are colorblind and can’t perceive it, you know that “green” is a color. Did they prove to you that everyone sees “the same color” when they look at grass? How many plants would they need to reference before you would believe the axiom “grass is green.” Like two, and only for posterity and archaic practices that lost their value long ago.
provide that absolute certainty will always elude us
Provide that absolute certainty will always elude us.
Science and religion are presented as two paradigms, as distinct and mutually exclusive worldviews. The general resonance of the debate between the two worldviews sounds aggressive and emotional.
These domains are not necessarily engaged in a binary opposition. They are, simply, two of innumerable types of social structures, existing presently. The ‘faith’ of individual members of society is differentially distributed between and amidst both the society’s social institutions as well as the sources of assumed authority.
Reconciliation of science and religion serves us all best and acknowledging that (1) science is a very useful way of talking and thinking about the world, that clearly delineates those things about which it is and is not capable of addressing, (2) as human beings, we are meaning making machines, but all beliefs require a leap of faith, and
(3) the purposes of science and those of religion differ-science seeks to serve the empirical while religion seeks to serve the incorporeal.
Currently, religion and science are locked in a struggle for social power; and by ‘social power,’ I specifically mean the authority and power to inform the public with ‘true’ explanations of the world. “Science is not only compatible with spirituality; it is a profound source or spirituality….The notion that science and spirituality are somehow mutually exclusive does a disservice to both.” (Carl Sagan)