|Incoherent rambling checked extensively for regularity
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|Author:||rotting bones [ Mon Apr 16, 2018 2:35 am ]|
|Post subject:||Incoherent rambling checked extensively for regularity|
I still can't believe Stony Brook accepted Jorjani's dissertation. Philosophy departments are playing a very nice game. I want to play too.
I agree with obscurantist critics like Jason Reza Jorjani to the extent that many people who think of the world in terms of agency find mathematical physics to be a deeply dissatisfying account of ordinary life. They justify this by saying that religion can offer emotionally compelling narratives, whereas they perceive science as dry and academic. This is the part which surprises me. To me, it doesn't seem particularly difficult to come up with phenomenological genealogies of mathematical physics of the kind that, say, the gnostics offer. At this point, some ultrahumanists insist that such genealogies must be cruel and evil like the one created by Marquis de Sade. Again, I don't see why this has to be the case. Many intellectually consistent atheists are moral people, and "meaning" is after all a generalization of real life. As a demonstration, I've tried to write down one such genealogy, but I'm not sure how comprehensible the results turned out to be. Asking me questions will help straighten the kinks and improve matters.
1. Psychology. As the great Nazi Heidegger says, consciousness finds itself thrown into the world. For many people, a world without theory is perceived as a world of spirits. Here, spirit only signifies an entity characterized by agency, as all theoretical explanations for apparent agency have been phenomenologically bracketed away.
2. Metaphysics. From within psychology, one incrementally contextualizes the circumstances that led spirits to act in a given way. For example, one might notice that being put in a certain situation leads to angry responses like clockwork. Situating minds in bodies in this way reveals the world in the form of a complex organism. I say "organism" because, at this stage, the world still contains "organs" similar to biological organs, instruments or tools whose functions we don't fully understand, but about which we can advance scientific generalizations. These organs fit together like links on a chain. The points of linkage contain slots that serve as interfaces for other organs like in a chain of neurons. Organs are sustained by being slotted into other organs in specific ways. Generalizing this reality gives us an account of "energy".
3. Syntax. What's interesting about the slots is that not all slots accomodate all grooves on other organs in every possible combination. Tabulating systematic organizing principles for slot/groove combinations leads to general rules called logic. Types of slots and grooves can be generalized as physical variables. Once variable combinations are tabulated in logical terms, we find mutual inclusion relations ordered like branching chains using the logical implication operator. For example, combinations A and B being compatible implies combination A is compatible. Combination A being compatible implies compatible combinations exist. This can be written as A.B->A->T. In this example, we can see the most specific possible relationship among variable combinations is A.B. Similarly, the formula for the most specific possible relationship among variable combinations across all organs in our metaphysics constitutes the syntax of mathematical physics.
4. Semantics. Substituting the formula for energy into naive agency leads to the concept of "energy channeled to a given end". I call this labor. This provides an account of free labor floating around in the universe. For example, lighting up our environment might be a given end. The sun coming up and doing this for us is an instance of us utilizing free labor. Human labor largely consists of capturing and channeling the energy corresponding to this free labor.
5. Mechanism. Most sources of labor are rapidly depleted with use. However, longer lasting regularities also exist. These are called mechanisms. In logical terms, a mechanism not only outputs labor, but the labor it outputs includes its own non-destruction in some manner. This temporal reflexivity allows for the existence of societies and thinking beings. For example, the act of drawing a distinction powers the thinker's self-substitution mechanism without replacing it.
6. History. History is the narrative of the world conceived as a self-substitutive mechanism. This requires us to adopt a standpoint situated outside the world and conceive of the world as sequentially coalescing from the metaphysical substance. (The brief explanation I provide here may or may not be confusing.) The syntax of mathematical physics reveals the existence of temporal coordination among physical events like in Julian Barbour's The End of Time. Similar to temporal coordination, the syntax of physics also reveals many other forms of physical coordination. Inversion is the process of searching over a problem definition to extract the required answer. Economic processes physically extract proofs of efficiency. The fact that processes exhibit physical coordination turns economic inversion into the semantic sequence called history by physically extracting the proof of what constitutes physics from the organic matrix of variables.
7. Teleology. Physical coordination is the primordial wealth. With the ability to channel it, man is the animal uniquely capable of directly interacting with the aspect of the world characterized by mathematical physics. (Presumably, so are any unknown sapients that may exist out there, including ones we may create in the future, but those are unknown variables. (If this is a problem, replace "human" with "sapient being", and "animal" with "sentient being".)) This is the basis for the new alchemy sought by the German idealists. (Explanation omitted for length.) Losing the fear of physically extracting free labor from the organic matrix of variables is the scientific rationale behind personal empowerment. It also boosts the confidence to participate in a social cooperative. This is the physical basis for politics.
The biological basis for politics is tribal instinct, which makes it easier to justify identity politics and warmongering nationalism. By contrast, politics based on mathematical physics emphasizes the utilization of labor, which makes it easier to justify materialistic socialist politics associated with the Marxists. The fight between the left and the right is the struggle between man's intellect that mediates his understanding of mathematical physics, developed in the free cities of Italy, and his biological instincts, popular among the subjects of the Holy Roman Emperor in Germany, respectively. This is why the archconservative Dugin loves American sociology and wants to burn textbooks on physics. However, to be conservative is to be an animal. Internationalist socialism is what it means to be fully human.
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