Amazon Book Review Series of “Meandering Sobriety”.

Humankind is facing many existential global problems that require international and transgenerational efforts to be solved. Preparing our next generation with sufficient knowledge and skills to deal with such problems is imperative. Fortunately, the digital environment provides foundational conditions for children’s and adolescents’ exploration and self-learning, which might help them cultivate the necessary knowledge and skills for future survival. We conducted the Bayesian Mindsponge Framework (BMF) analytics on a dataset of 2069 students from 54 Vietnamese elementary, secondary, and high schools (...) to test this presumption. The results showed that students with higher digital literacy are more curious and have better knowledge regarding global issues (i.e., climate change, disease, overpopulation, aging, etc.). Students’ curiosity also mediates the relationship between digital literacy and global issues knowledge. Based on these findings, we argue that digital explorative space is essential for digital natives’ education for survival, individually (i.e., for future employment requirements) and socially (i.e., for making informed decisions and creating innovations that can be helpful to society). Children’s and adolescents’ exposure to digital explorative space should be promoted to improve their digital literacy rather than prohibition. During the exploration, emotional intelligence is critical in mitigating existential risks, or threats, to digital natives to navigate and overcome chaotic processes occurring in unchartered waters in the virtual world. (shrink)

Recent advances in neuroscience lead to a wider realm for philosophy to include the science of the Darwinian-evolved computational brain, our inner world producing organ, a non-recursive super- Turing machine combining 100B synapsing-neuron DNA-computers based on the genetic code. The whole system is a logos machine offering a world map for global context, essential for our intentional grasp of opportunities. We start from the observable contrast between the chaotic universe vs. our orderly inner world, the noumenal (...) cosmos. So far, philosophy has been rehearsing our thoughts, our human-internal world, a grand painting of the outer world, how we comprehend subjectively our experience, worked up by the logos machine, but now we seek a wider horizon, how humans understand the world thanks to Darwinian evolution to adapt in response to the metaphysical gap, the chasm between the human animal and its environment, shaping the organism so it can deal with its variable world. This new horizon embraces global context coded in neural structures that support the noumenal cosmos, our inner mental world, for us as denizens of the outer environment. Kant’s inner and outer senses are fundamental ingredients of scientific philosophy. Several sections devoted to Heidegger, his lizard debunked, but his version of the metaphysical gap & his doctrine of the logos praised. Rorty and others of the behaviorist school discussed also. (shrink)

While practical efforts in the field of artificial intelligence grow exponentially, the truly scientific and mathematically exact understanding of the underlying phenomena of intelligence and consciousness is still missing in the conventional science framework. The inevitably dominating empirical, trial-and-error approach has vanishing efficiency for those extremely complicated phenomena, ending up in fundamentally limited imitations of intelligent behaviour. We provide the first-principle analysis of unreduced many-body interaction process in the brain revealing its qualitatively new features, which give rise to rigorously defined (...) chaotic, noncomputable, intelligent and conscious behaviour. Based on the obtained universal concepts of unreduced dynamic complexity, intelligence and consciousness, we derive the universal laws of intelligence applicable to any kind of intelligent system interacting with the environment. We finally show why and how these fundamentally substantiated and therefore practically efficient laws of intelligent system dynamics are indispensable for correct AI design and training, which is urgently needed in this time of critical global change towards the truly sustainable development. (shrink)

The book [Meandering Sobriety] dives into the importance of deep thinking amidst the chaos of modern life, which is a topic I find really intriguing. What I loved most is how Vuong blends humor with serious insights. His reflections on silence and mindfulness hit home, reminding us of the power of taking a step back and reflecting on our lives. I especially enjoyed his clever stories, like the sage outsmarting a king, which showed how quick thinking can really save the (...) day. I don’t think this book is for everyone, though. It often veers into overly intellectual territory, which doesn’t really make for casual reading. But it’s always interesting and always stimulating. So if you’re up for a stimulating read about a fascinating topic, this book is a great find. It will help you navigate the complexities of everyday living and make you really appreciate the value of calm, reasoned thought in a chaotic world. (shrink)

Algorithmic governmentality is a new form of political governance interconnected with technology and computation. By coining the term “algorithmic governmentality,” Antoinette Rouvroy argues that this mode of governance reduces everything to data, and people are no longer individuals but dividuals (able to be divided) or readable data profiles. Implementing the concept of algorithmic governmentality, the current study analyses Project Itoh’s award-winning novel Harmony in terms of such relevant concepts as “subjectivity,” “infra-individuality” and “control,” as suggested by Rouvroy and colleagues. The (...) analysis further draws on Foucault’s ideas of “governmentality” and “neoliberalism” and Deleuze’s concepts of “dividuality” and “society of control.” In Itoh’s fictional world, the entire society is subject to the new medical government, which replaced the chaotic world with a perfect but harrowing benevolent society, eradicating disease, suicide and crime. As elucidated in this paper, despite the dominant controlling government, there is a hope for humans to regain and reestablish their subjectivity and give meaning to their own personality by defying the nihilistic computational system. (shrink)

Since the 1980s chaos has been the subject of great interest both in scientific research and in public consciousness. Chaos as played roles in books and movies such as Jurassic Park and Bellwether and has been the subject of numerous popularizations. But what is chaos—better characterized as chaotic dynamics—really? How much of an impact does it have on everyday life? This book explores these questions and more, introducing you to the basics of chaos as mathematicians and scientists study it (...) and apply it. There are a lot of buzzwords surrounding chaotic dynamics such as “butterfly effect” and “strange attractors,” and much discussion about whether chaos has shattered scientific dreams of a predictable world. This book will help you understand these buzzwords and their excitement, what limitations there are for predictability, and the wisdom scientists have learned from studying chaos. You will come away with a deeper appreciation of the intricacy and surprising order of our world. (shrink)

When you type the word “serendipity” in a word-processor application such as Microsoft Word, the autocorrection engine suggests you choose other words like “luck” or “fate”. This correcting act turns out to be incorrect. However, it points to the reality that serendipity is not a familiar English word and can be misunderstood easily. Serendipity is a very much scientific concept as it has been found useful in numerous scientific discoveries, pharmaceutical innovations, and numerous humankind’s technical and technological advances. Therefore, there (...) have been many books written around the concept. So why do we need this additional book? This is not just another book about serendipity. It has evolved from the Editor’s question lingering for a decade after finishing his widely cited article (coauthored with Prof. Nancy K. Napier of Boise State University, ID, USA) “Serendipity as a strategic advantage?” in T. Wilkinson’s edited volume Strategic Management in the 21st Century, published by Praeger. The Editor and contributing authors have tried to achieve the following in this title. Demystifying the Serendipity Myth The phenomenon of serendipity has always been thought of as a “miracle”. It is the mystery of human innovation and one of the ultimate secrets of our society. But serendipity is not just a lucky coincidence nor any hidden conspiracy. This book explores the science of the information process behind this seemingly miraculous phenomenon. It connects human society with nature, going back to the root of our existence and looking at the flame of survival to discover the harmony in making creativity. Presenting the nuts and bolts of being an adventurer of science The authors present their conceptual investigations into serendipity’s nature and its mechanism by examining interesting real events and stories. The content is thought-provoking, and readers are led to question and explore their own life stories and problems along the journey of reading this book. Catching an elusive high-value target requires great strategies and efforts. But there are no dark secrets here because this is the “way of nature” – how we humans have always strived for innovation without realizing the blueprints behind such processes. Unlike other books on serendipity, this book will show you that a powerful “secret” is closer than you think. Delivering practical uses for different audiences By understanding the conditionality and survival drivers of serendipity, individuals or organizations can make better decisions on creating the right environment to facilitate the encounter and attainment of this valuable phenomenon. For scientists: With clear explanations of the information processes underlying serendipity, flexible theoretical frameworks of mindsponge and the 3D principle of creativity, researchers are provided with the tools they need to dig deeper into their own fields of study and find practical applications, be it psychology, economics, sociology, or anything that involves innovation (which is, in fact, every scientific discipline). For curious casual readers: Everybody needs innovation to make breakthroughs or spice up one’s life. If you think great ideas come to people randomly from an unknown fairy place, this book will convince you otherwise without taking away that awe and wonder. But above all, you will know how to become more creative, scientifically and straightforwardly, with no snake oil and no weird tricks. For ambitious business people: The flame that brought about great successes throughout human history is within you. But you can only use it if you understand it. While others wait for serendipity to come, you will be able to actively hunt for those precious moments. As it has always been: the best hunters triumph, not the passive wanderers. And in this age of information chaos, finding the golden fruits is not easy. Those from information technology know this problem well, and this book is the treasure map that they have been seeking to navigate that stormy ocean looking for jewels. Like a kingfisher tracking its prey through the water, waiting to gracefully strike, with serendipity, a person seizes the prize of creativity amid the chaos of life. ¤ ¤ ¤ Official introduction: The book explores the nature, underlying causes, and the information processing mechanism of serendipity. It proposes that natural or social survival demands drive serendipity, and serendipity is conditional on the environment and the mindset, on both individual and collective levels. From Darwin's evolution theory to Sun Tzu's war tactics, major innovations throughout human history are unified by this key concept. In the rapidly changing world, information is abundant but rather chaotic. The adaptive power of serendipity allows people to notice treasures within this wild sea, but only for those who understand how it works. To increase the probability of encountering and attaining serendipity, one should employ the mindsponge mechanism and the 3D process of creativity, for without these frameworks, serendipity is truly an elusive target. The book also discusses methods to build environments and cultures rich in navigational and useful information to maximize the chance of finding and capitalizing on serendipity. As a skill, serendipity has a resemblance to how kingfishers observe and hunt their prey. (shrink)

In today’s world, education is less being considered as an outcome, but more as a journey. As the adventurers, our students are facing more and more complex challenges. Previously, the socio-economic status of a student’s family seemed to be one of the biggest factors among inequality causes. Nowadays, the chaotic situation of today's VUCA world (volatility, uncertainty, complexity, and ambiguity) is generating more and more types of inequity and inequality. Thus, the purpose of the study is to (...) develop LERB - a simple model to classify inequity and inequality, as a stepping-stone to build a gap detection framework. Through a structured literature review, the study identified the interconnection between equity and equality, as well as their transition toward students as an individual or as a group(s) and subgroup(s). The study can also be adapted to examine the correlation between different categories of equity, as well as to brainstorm and propose remedies to tackle those gaps. (shrink)

(The Kindle book can be ordered for $3.21 from Amazon) -/- Thinking is a fundamental activity of our species – those that give names to other creatures and call themselves humans. Textbooks tell us that there is about 1.2 kg of matter called the brain inside the human body. It sounds small but actually is proportionally the biggest among all animals on Earth. -/- I became more aware of thinking at around 5th grade upon hearing about an ancient paradox. It (...) can be summarized as follows. -/- ¤ -/- Once upon a time, there was a stupid king. In his kingdom lived a sage who was highly respected for his intelligence. The King did not appreciate this fact. Maybe the Sage made fun of the King’s intellect, but I am not so sure. Anyway, one day, the King summoned the Sage, intending to kill him. -/- The King said, “Wise man, I heard you earn a living by thinking and arguing. Now I give you two options to die.” -/- The Sage said, “Please tell me the choices, Your Majesty.” -/- The King continued, “You live by your tongue, so I will let you say one sentence before you die. If what you say is true, you will die by hanging. If what you say is false, you will die by beheading.” -/- Little did the King know that this was a stupid order. After a short while, the Sage confidently spoke his “last words”, which actually were what saved his life: -/- “Your Majesty, I am about to be beheaded!” -/- ¤ -/- As a “wild animal” going out into life from a young age, my brain spent a lot of time and energy looking for food. Now that I have become older, my body no longer needs so much sustenance. However, my mind craves a different type of nourishment: food for thought. -/- Food for thought can directly lead to food (on the table). My main job as a scientist exemplifies what I have just stated. Maybe we were wrong. Maybe it has been “thought for food” all along, like in such a sequence as TFFTTTFTFFTTFFFT... -/- In the hyper-chaotic infosphere today, we are surrounded by the noises of information, not only as wavy shores or waterfalls but also mega-tsunamis, through Twitter, Facebook, Tiktok, Instagram, Youtube, etc. More than ever, tranquility and calmness are necessary. Like what you have seen in wilderness video clips, predators such as lions, bears, and alligators act lightning-fast when catching prey. But when food is served, the natural world returns to its peaceful, soothing silence. -/- This short book is in its own tidy infosphere, where each little story is also brief and self-contained. Despite this small appearance, I hope the content inside carries the value of tranquility and life observation. The book is petite, but pretty sure not malnourished. A not-too-small detail is that the way the content was shaped and distilled reflects some innovations of mine and my research team: the mindsponge theory, a new theory of serendipity, the bayesvl R package, the BMF analytics, as well as other experiences from working in the field of science. After all, scientific works were my main source of food (before this book sells well – if it does). -/- Welcome to the priceless sober moments – with a chicken-burger price tag! -/- I hope this book will bring readers some moments of calmness, peaceful smiles, and maybe a couple of good laughs too. -/- ~~~ -/- *This update: December 12, 2023 (Third edition, with additions). (shrink)

The chaotic situation of today’s VUCA (volatility, uncertainty, complexity, and ambiguity) and TUNA (Turbulent, Uncertain, Novel, Ambiguous) world is bringing more and more active and passive reforms, including positive and negative aspects, that reform business models. Educational institutions are not exceptional. Regarding the nature of educational institutions’ operation in today’s rapidly changing context, school leaders also need to raise concerns similar to those of business managers from other industries: “How do their institutions continuously renovate to adapt to tomorrow’s (...) world?” Thus, based on organisational learning theories, this project aims to establish a framework to evaluate educational leadership’s influence on the organisational knowledge circulation effectiveness within the K-12 education context. The study combines a structured literature review, bibliometrics analysis, and high-order structural equation model analysis on the survey for teachers among Vietnamese public and private K-12 schools. First, this project proposed and validated a toolset to measure educational leadership as a combination of principalship and teacher leadership. Second, it revealed new insights about the impacts of educational leadership, knowledge circulation, and school culture on teachers’ job satisfaction. The project also offers insights into teachers’ professional development activities across various school types and grade levels in Vietnam, which contribute to further continuous renovation of Vietnamese K-12 schools, and diversify the corpus of educational leadership studies. This project’s results extended the applications of organisational learning theories in K-12 education, as well as can be adopted to establish further knowledge management frameworks in other settings such as higher education or vocational education. (shrink)

In the English literary world, a similar concept to the title of this short reflection piece has appeared before. However, it seems not obvious that such a succinct expression—which fully captures its intended meaning—exists in other cultures. At the very least, such formulations are rarely encountered. At least, this holds in my mother tongue, Vietnamese. Therefore, I have chosen this concise title for a brief reflection to convey a valuable message in today’s chaotic information landscape.

This chapter considers philosophical problems concerning non-human (and sometimes human) animals, including their metaphysical, physical, and moral status, their origin, what makes them alive, their functional organization, and the basis of their sensitive and cognitive capacities. I proceed by assuming what most of Descartes’s followers and interpreters have held: that Descartes proposed that animals lack sentience, feeling, and genuinely cognitive representations of things. (Some scholars interpret Descartes differently, denying that he excluded sentience, feeling, and representation from animals, and I consider (...) the evidence for these interpretations as well.) Given that Descartes denied any sort of soul to animals, his other philosophical commitments entailed that he must explain the vital and sensitive powers of non-human animals through purely material causes. Indeed, he welcomed this task, for he was engaged in the larger project of providing purely mechanistic explanations for all natural phenomena of the material world. Animal bodies form functional unities that are adapted to environmental circumstances. In his new physics, Descartes sought to discover or hypothesize material mechanisms that would explain the physiological and behavioral capacities of animals, including how they maintain themselves by seeking food and drink, reproduce themselves, and modify their behavior to fit current circumstances. Metaphysically, his new perspective raised the problem of accounting for the functional unity of the animal body considered as a purely material construction, devoid of an active, organizing power such as the sensitive soul. Descartes’s project becomes even more challenging if we ask whence come such mechanisms that are capable of performing the functions of living things. Officially, Descartes endorsed the accepted theological orthodoxy, that God designed and created the bodily mechanisms of humans and animals. However, in his natural philosophy he set himself the task of explaining the origin of animals as part of the natural development of the universe out of an original chaotic soup of material particles. Within this naturalistic perspective, he must explain how, through purely material processes, the functionally organized bodies of living things (plants and animals) could be produced from non-living matter. Without a designing creator, how do animal bodies arise that are capable of digesting food, growing, reproducing, and performing the behaviors needed to preserve life and health? (shrink)

The last two decades have stood witness to a quiet revolution in epistemology. We used to think of ethics and epistemology as quite distinct areas of inquiry – ethics concerned with action, and epistemology concerned with belief. While ethics is the domain of values, epistemology is the domain of facts – the facts that we must get right, and get right first, in order to know how to pursue our values in ethics. The only competing values in epistemology, we were (...) taught, were those of acquiring truth and avoiding error. But proponents of the revolution have pushed us to find values in the stronghold of truth. They have argued that rationality, justification, and even knowledge can depend on what is practically or even morally at stake, so that we can't do epistemology without thinking about values. And some have gone further, arguing that ethics is not just about action, after all, but also includes distinctively moral, and not just epistemological, questions about what to believe. The revolution in our understanding of the relationship between ethics and epistemology is well underway. -/- Yet as in all revolutionary movements, there comes a moment when the revolutionaries must decide amongst themselves whether what they seek is reform or annihilation of the received world order. The reformists seek calculated interventions in the order of things. But the radicals want to go farther. They believe that more of the old must be thrown out, before the new can be ushered in. This is a chaotic period, when the revolution can yet be lost, if and as the alternative begins to look like total anarchy. And many possible visions of the future remain in play. This paper is a contribution toward working through these issues amongst the revolutionaries in epistemology. Let there be no surprises in this paper: I am of a reformist mindset, and the aim of this paper is to hold the line on cautious, calculated intervention, even in the pursuit of bold results. (shrink)

Duncan Pritchard recently proposed a Wittgensteinian solution to closure-based skepticism. According to Wittgenstein, all epistemic systems assume certain truths. The notions that we are not disembodied brains, that the Earth has existed for a long time and that one’s name is such-and-such all function as “hinge commitments.” Pritchard views a hinge commitment as a positive propositional attitude that is not a belief. Because closure principles concern only knowledge-apt beliefs, they do not apply to hinge commitments. Thus, from the fact that (...) a subject knows that he is sitting in a room, and the fact that the subject’s sitting in a room entails his bodily existence, it does not follow that the subject also knows that he is not an envatted brain. This paper rejects Pritchard’s non-belief reading of hinge commitments. I start by showing that the non-belief reading fails to solve the skeptical paradox because the reasons that Pritchard uses to support the non-belief reading do not exempt hinge propositions from closure principles. I then proceed to argue that the non-belief reading is false as it claims that hinge commitments, unlike ordinary beliefs, are rationally unresponsive—with the help of a scenario in which a subject’s experience is internally chaotic, we can safely conclude that the hinge commitment that one is not systematically mistaken about the world is equally responsive to one’s evidential situations. (shrink)

The turn of the last century saw an explosion of philosophical realisms, both in the United States and in the United Kingdom. Gary Hatfield helpfully asks whether we can impose order on this chaotic scene by portraying these diverse actors as responding to a common philosophical problem—the so-called problem of the external world, as articulated by William Hamilton. I argue that we should not place the American realism that grows out of James’s neutral monism in this problem space. (...) James first articulated his position in response to critical attacks on the methodology he had employed in his psychological research. The direct topic of these criticisms was James’s earlier claim that a scientific psychology must treat knowledge as an inexplicable theoretical primitive. If I am right, then we ought to hesitate about Hatfield’s suggestion that American realism operated inside the same problem space as the early realism of British figures like Russell and Moore. James’s neutral monism first emerged as a conception of knowledge by a psychologist, and it was designed to meet concerns about his scientific research that had been raised by other psychologists. (shrink)

continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...) has been a defense against horror and madness. Kant's prohibition on speculative metaphysics such as dogmatic metaphysics and transcendental realism, on thinking beyond the imposition of transcendental and moral constraints, has been challenged by numerous figures proceeding him. One of the more interesting critiques of Kant comes from the mad black Deleuzianism of Nick Land stating, “Kant’s critical philosophy is the most elaborate fit of panic in the history of the Earth.” And while Alain Badiou would certainly be opposed to the libidinal investments of Land's Deleuzo-Guattarian thought, he is likewise critical of Kant's normative thought-bureaucracies: Kant is the one author for whom I cannot feel any kinship. Everything in him exasperates me, above all his legalism—always asking Quid Juris? Or ‘Haven’t you crossed the limit?’—combined, as in today’s United States, with a religiosity that is all the more dismal in that it is both omnipresent and vague. The critical machinery he set up has enduringly poisoned philosophy, while giving great succour to the academy, which loves nothing more than to rap the knuckles of the overambitious [….] That is how I understand the truth of Monique David-Menard’s reflections on the properly psychotic origins of Kantianism. I am persuaded that the whole of the critical enterprise is set up to to shield against the tempting symptom represented by the seer Swedenborg, or against ‘diseases of the head’, as Kant puts it. An entire nexus of the limits of reason and philosophy are set up here, namely that the critical philosophy not only defends thought from madness, philosophy from madness, and philosophy from itself, but that philosophy following the advent of the critical enterprise philosophy becomes auto-vampiric; feeding on itself to support the academy. Following Francois Laruelle's non-philosophical indictment of philosophy, we could go one step further and say that philosophy operates on the material of what is philosophizable and not the material of the external world. [1] Beyond this, the Kantian scheme of nestling human thinking between our limited empirical powers and transcendental guarantees of categorical coherence, forms of thinking which stretch beyond either appear illegitimate, thereby liquefying both pre-critical metaphysics and the ravings of the mad in the same critical acid. In rejecting the Kantian apparatus we are left with two entities – an unsure relation of thought to reality where thought is susceptible to internal and external breakdown and a reality with an uncertain sense of stability. These two strands will be pursued, against the sane-seal of post-Kantian philosophy by engaging the work of weird fiction authors H.P. Lovecraft and Thomas Ligotti. The absolute inhumanism of the formers universe will be used to describe a Shoggothic Materialism while the dream worlds of the latter will articulate the mad speculation of a Ventriloquil Idealism. But first we must address the relation of philosophy to madness as well as philosophy to weird fiction. /1/ – Philosophy and Madness There is nothing that the madness of men invents which is not either nature made manifest or nature restored. Michel Foucault. Madness and Civilization. The moment I doubt whether an event that I recall actually took place, I bring the suspicion of madness upon myself: unless I am uncertain as to whether it was not a mere dream. Arthur Schopenhauer. The World as Will and Idea, Vol. 3. Madness is commonly thought of as moving through several well known cultural-historical shifts from madness as a demonic or otherwise theological force, to rationalization, to medicalization psychiatric and otherwise. Foucault's Madness and Civilization is well known for orientating madness as a form of exclusionary social control which operated by demarcating madness from reason. Yet Foucault points to the possibility of madness as the necessity of nature at least prior to the crushing weight of the church. Kant’s philosophy as a response to madness is grounded by his humanizing of madness itself. As Adrian Johnston points out in the early pages of Time Driven pre-Kantian madness meant humans were seized by demonic or angelic forces whereas Kantian madness became one of being too human. Madness becomes internalized, the external demonic forces become flaws of the individual mind. Foucault argues that, while madness is de-demonized it is also dehumanized during the Renaissance, as madmen become creatures neither diabolic nor totally human reduced to the zero degree of humanity. It is immediately clear why for Kant, speculative metaphysics must be curbed – with the problem of internal madness and without the external safeguards of transcendental conditions, there is nothing to formally separate the speculative capacities for metaphysical diagnosis from the mad ramblings of the insane mind – both equally fall outside the realm of practicality and quotidian experience. David-Menard's work is particularly useful in diagnosing the relation of thought and madness in Kant's texts. David-Menard argues that in Kant's relatively unknown “An Essay on the Maladies of the Mind” as well as his later discussion of the Seer of Swedenborg, that Kant formulates madness primarily in terms of sensory upheaval or other hallucinatory theaters. She writes: “madness is an organization of thought. It is made possible by the ambiguity of the normal relation between the imaginary and the perceived, whether this pertains to the order of sensation or to the relations between our ideas” Kant's fascination with the Seer forces Kant between the pincers of “aesthetic reconciliation” – namely melancholic withdrawal – and “a philosophical invention” – namely the critical project. Deleuze and Guattari's schizoanalysis is a combination and reversal of Kant's split, where an aesthetic over engagement with the world entails prolific conceptual invention. Their embrace of madness, however, is of course itself conceptual despite all their rhizomatic maneuvers. Though they move with the energy of madness, Deleuze and Guattari save the capacity of thought from the fangs of insanity by imbuing materiality itself with the capacity for thought. Or, as Ray Brassier puts it, “Deleuze insists, it is necessary to absolutize the immanence of this world in such a way as to dissolve the transcendent disjunction between things as we know them and as they are in themselves”. That is, whereas Kant relied on the faculty of judgment to divide representation from objectivity Deleuze attempts to flatten the whole economy beneath the juggernaut of ontological univocity. Speculation, as a particularly useful form of madness, might fall close to Deleuze and Guattari’s shaping of philosophy into a concept producing machine but is different in that it is potentially self destructive – less reliant on the stability of its own concepts and more adherent to exposing a particular horrifying swath of reality. Speculative madness is always a potential disaster in that it acknowledges little more than its own speculative power with the hope that the gibbering of at least a handful of hysterical brains will be useful. Pre-critical metaphysics amounts to madness, though this may be because the world itself is mad while new attempts at speculative metaphysics, at post-Kantian pre-critical metaphysics, are well aware of our own madness. Without the sobriety of the principle of sufficient reason we have a world of neon madness: “we would have to conceive what our life would be if all the movements of the earth, all the noises of the earth, all the smells, the tastes, all the light – of the earth and elsewhere, came to us in a moment, in an instant – like an atrocious screaming tumult of things”. Speculative thought may be participatory in the screaming tumult of the world or, worse yet, may produce its spectral double. Against theology or reason or simply commonsense, the speculative becomes heretical. Speculation, as the cognitive extension of the horrorific sublime should be met with melancholic detachment. Whereas Kant's theoretical invention, or productivity of thought, is self -sabotaging, since the advent of the critical project is a productivity of thought which then delimits the engine of thought at large either in dogmatic gestures or non-systematizable empirical wondrousness. The former is celebrated by the fiction of Thomas Ligotti whereas the latter is espoused by the tales of H.P. Lovecraft. /2/ – Weird Fiction and Philosophy. Supernatural horror, in all its eerie constructions, enables a reader to taste treats inconsistent with his personal welfare. Thomas Ligotti Songs of a Dead Dreamer. I choose weird stories because they suit my inclination best—one of my strongest and most persistent wishes being to achieve,momentarily, the illusion of some strange suspension or violation of the galling limitations of time, space, and natural law which forever imprison us and frustrate our curiosity about the infinite cosmic spaces beyond the radius of our sight and analysis H.P. Lovecraft. “Notes on Writing Weird Fiction” Lovecraft states that his creation of a story is to suspend natural law yet, at the same time, he indexes the tenuousness of such laws, suggesting the vast possibilities of the cosmic. The tension that Lovecraft sets up between his own fictions and the universe or nature is reproduced within his fictions in the common theme of the unreliable narrator; unreliable precisely because they are either mad or what they have witnessed questions the bounds of material reality. In “The Call of Cthulhu” Lovecraft writes: The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. Despite Lovecraft's invocations of illusion, he is not claiming that his fantastic creations such as the Old Ones are supernatural but, following Joshi, are only ever supernormal. One can immediately see that instead of nullifying realism Lovecraft in fact opens up the real to an unbearable degree. In various letters and non-fictional statements Lovecraft espoused strictly materialist tenets, ones which he borrowed from Hugh Elliot namely the uniformity of law, the denial of teleology and the denial of non-material existence. Lovecraft seeks to explore the possibilities of such a universe by piling horror upon horror until the fragile brain which attempts to grasp it fractures. This may be why philosophy has largely ignored weird fiction – while Deleuze and Guattari mark the turn towards weird fiction and Lovecraft in particular, with the precursors to speculative realism as well as contemporary related thinkers have begun to view Lovecraft as making philosophical contributions. Lovecraft's own relation to philosophy is largely critical while celebrating Nietzsche and Schopenhauer. This relationship of Lovecraft to philosophy and philosophy to Lovecraft is coupled with Lovecraft's habit of mercilessly destroying the philosopher and the figure of the academic more generally in his work, a destruction which is both an epistemological destruction and an ontological destruction. Thomas Ligotti's weird fiction which he has designated as a kind of “confrontational escapism” might be best described in the following quote from one of his shortstories, “The human phenomenon is but the sum of densely coiled layers of illusion each of which winds itself on the supreme insanity. That there are persons of any kind when all there can be is mindless mirrors laughing and screaming as they parade about in an endless dream”. Whereas Lovecraft's weirdness draws predominantly from the abyssal depths of the uncharted universe, Ligotti's existential horror focuses on the awful proliferation of meaningless surfaces that is, the banal and every day function of representation. In an interview, Ligotti states: We don't even know what the world is like except through our sense organs, which are provably inadequate. It's no less the case with our brains. Our whole lives are motored along by forces we cannot know and perceptions that are faulty. We sometimes hear people say that they're not feeling themselves. Well, who or what do they feel like then? This is not to say that Ligotti sees nothing beneath the surface but that there is only darkness or blackness behind it, whether that surface is on the cosmological level or the personal. By addressing the implicit and explicit philosophical issues in Ligotti's work we will see that his nightmarish take on reality is a form of malevolent idealism, an idealism which is grounded in a real, albeit dark and obscure materiality. If Ligotti's horrors ultimately circle around mad perceptions which degrade the subject, it takes aim at the vast majority of the focus of continental philosophy. While Lovecraft's acidic materialism clearly assaults any romantic concept of being from the outside, Ligotti attacks consciousness from the inside: Just a little doubt slipped into the mind, a little trickle of suspicion in the bloodstream, and all those eyes of ours, one by one, open up to the world and see its horror [...] Not even the solar brilliance of a summer day will harbor you from horror. For horror eats the light and digests it into darkness. Clearly, the weird fiction of Lovecraft and Ligotti amount to a anti-anthrocentric onslaught against the ramparts of correlationist continental philosophy. /3/ – Shoggothic Materialism or the Formless Formless protoplasm able to mock and reflect all forms and organs and processes—viscous agglutinations of bubbling cells—rubbery fifteen-foot spheroids infinitely plastic and ductile—slaves of suggestion, builders of cities—more and more sullen, more and more intelligent, more and more amphibious, more and more imitative—Great God! What madness made even those blasphemous Old Ones willing to use and to carve such things? H.P. Lovecraft. “At the Mountains of Madness” On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit. Georges Bataille. “Formless”. The Shoggoths feature most prominently in H.P. Lovecraft's shortstory “At the Mountains of Madness” where they are described in the following manner: It was a terrible, indescribable thing vaster than any subway train – a shapeless congeries of protoplasmic bubbles, faintly self -luminous, and with myriads of temporary eyes forming and un-forming as pustules of greenish light all over the tunnel-filling front that bore down upon us, crushing the frantic penguins and slithering over the glistening floor that it and its kind had swept so evilly free of all litter. The term is a litmus test for materialism itself as the Shoggoth is an amorphous creature. The Shoggoths were living digging machines bio engineered by the Elder Things, and their protoplasmic bodies being formed into various tools by their hypnotic powers. The Shoggoths eventually became self aware and rose up against their masters in an ultimately failed rebellion. After the Elder Ones retreated into the oceans leaving the Shoggoths to roam the frozen wastes of the Antarctic. The onto-genesis of the Shoggoths and their gross materiality, index the horrifyingly deep time of the earth a concept near and dear to Lovecraft's formulation of horror as well as the fear of intelligences far beyond, and far before, the ascent of humankind on earth and elsewhere. The sickly amorphous nature of the Shoggoths invade materialism at large, where while materiality is unmistakably real ie not discursive, psychological, or otherwise overly subjectivist, it questions the relation of materialism to life. As Eugene Thacker writes: The Shoggoths or Elder Things do not even share the same reality with the human beings who encounter them—and yet this encounter takes place, though in a strange no-place that is neither quite that of the phenomenal world of the human subject or the noumenal world of an external reality. Amorphous yet definitively material beings are a constant in Lovecraft's tales. In his tale “The Dream-Quest of Unknown Kadatth” Lovecraft describes Azathoth as, “that shocking final peril which gibbers unmentionably outside the ordered universe,” that, “last amorphous blight of nethermost confusion which blashphemes and bubbles at the centre of all infinity,” who, “gnaws hungrily in inconceivable, unlighted chambers beyond time”. Azathoth's name may have multiple origins but the most striking is the alchemy term azoth which is both a cohesive agent and a acidic creation pointing back to the generative and the decayed. The indistinction of generation and degradation materially mirrors the blur between the natural and the unnatural as well as life and non-life. Lovecraft speaks of the tension between the natural and the unnatural is his short story “The Unnameable.” He writes, “if the psychic emanations of human creatures be grotesque distortions, what coherent representation could express or portray so gibbous and infamous a nebulousity as the spectre of a malign, chaotic perversion, itself a morbid blasphemy against Nature?”. Lovecraft explores exactly the tension outlined at the beginning of this chapter, between life and thought. At the end of his short tale Lovecraft compounds the problem as the unnameable is described as “a gelatin—a slime—yet it had shapes, a thousand shapes of horror beyond all memory”. Deleuze suggests that becoming-animal is operative throughout Lovecraft's work, where narrators feel themselves reeling at their becoming non-human or of being the anomalous or of becoming atomized. Following Eugene Thacker however, it may be far more accurate to say that Lovecraft's tales exhibit not a becoming-animal but a becoming-creature. Where the monstrous breaks the purportedly fixed laws of nature, the creature is far more ontologically ambiguous. The nameless thing is an altogether different horizon for thought. The creature is either less than animal or more than animal – its becoming is too strange for animal categories and indexes the slow march of thought towards the bizarre. This strangeness is, as aways, some indefinite swirling in the category of immanence and becoming. Bataille begins “The Labyrinth” with the assertion that being, to continue to be, is becoming. More becoming means more being hence the assertion that Bataille's barking dog is more than the sponge. This would mean that the Shoggotth is altogether too much being, too much material in the materialism. Bataille suggests that there is an immanence between the eater and the eaten, across the species and never within them. That is, despite the chaotic storm of immanence there must remain some capacity to distinguish the gradients of becoming without reliance upon, or at least total dependence upon, the powers of intellection to parse the universe into recognizable bits, properly digestible factoids. That is, if we undo Deleuze's aforementioned valorization of sense which, for his variation of materialism, performed the work of the transcendental, but refuse to reinstate Kant's transcendental disjunction between thing and appearance, then it must be a quality of becoming-as-being itself which can account for the discernible nature of things by sense. In an interview with Peter Gratton, Jane Bennett formulates the problem thusly: What is this strange systematicity proper to a world of Becoming? What, for example, initiates this congealing that will undo itself? Is it possible to identify phases within this formativity, plateaus of differentiation? If so, do the phases/plateaus follow a temporal sequence? Or, does the process of formation inside Becoming require us to theorize a non-chronological kind of time? I think that your student’s question: “How can we account for something like iterable structures in an assemblage theory?” is exactly the right question. Philosophy has erred too far on the side of the subject in the subject-object relation and has furthermore, lost the very weirdness of the non-human. Beyond this, the madness of thought need not override. /4/ - Ventriloquial Idealism or the Externality of Thought My aim is the opposite of Lovecraft's. He had an appreciation for natural scenery on earth and wanted to reach beyond the visible in the universe. I have no appreciation for natural scenery and want the objective universe to be a reflection of a character. Thomas Ligotti. “Devotees of Decay and Desolation.” Unless life is a dream, nothing makes sense. For as a reality, it is a rank failure [….] Horror is more real than we are. Thomas Ligotti. “Professor Nobody's Little Lectures on Supernatural Horror”. Thomas Ligotti's tales are rife with mannequins, puppets, and other brainless entities which of replace the valorized subject of philosophy – that of the free thinking human being. His tales such as “The Dream of the Manikin” aim to destroy the rootedness of consciousness. James Trafford has connected the anti-egoism of Ligotti to Thomas Metzinger – where the self is at best an illusion and we plead desperately for someone else to acknowledge that we are real. Trafford has stated it thus, “Life is played out as an inescapable puppet show, an endless dream in which the puppets are generally unaware that they are trapped within a mesmeric dance of whose mechanisms they know nothing and over which they have no control”. An absolute materialism, for Ligotti, implies an alienation of the idea which leads to a ventriloquil idealism. As Ligotti notes in an interview, “the fiasco and nightmare of existence, the particular fiasco and nightmare of human existence, the sense that people are puppets of powers they cannot comprehend, etc.” And then further elaborates that,“[a]ssuming that anything has to exist, my perfect world would be one in which everyone has experienced the annulment of his or her ego. That is, our consciousness of ourselves as unique individuals would entirely disappear”. The externality of the idea leads to the unfortunate consequence of consciousness eating at itself through horror which, for Ligotti, is more real than reality and goes beyond horror-as-affect. Beyond this, taking together with the unreality of life and the ventriloquizing of subjectivity, Ligotti's thought becomes an idealism in which thought itself is alien and ultimately horrifying. The role of human thought and the relation of non-relation of horror to thought is not completely clear in Ligotti's The Conspiracy Against the Human Race. Ligotti argues in his The Conspiracy Against the Human Race,that the advent of thought is a mistake of nature and that horror is being in the sense that horror results from knowing too much. Yet, at the same time, Ligotti seems to suggest that thought separates us from nature whereas, for Lovecraft, thought is far less privileged – mind is just another manifestation of the vital principal, it is just another materialization of energy. In his brilliant “Prospects for Post-Copernican Dogmatism” Iain Grant rallies against the negative definition of dogmatism and the transcendental, and suggests that negatively defining both over-focuses on conditions of access and subjectivism at the expense of the real or nature. With Schelling, who is Grant's champion against the subjectivist bastions of both Fichte and Kant, Ligotti's idealism could be taken as a transcendental realism following from an ontological realism. Yet the transcendental status of Ligotti's thought move towards a treatment of the transcendental which may threaten to leave beyond its realist ground. Ligotti states: Belief in the supernatural is only superstition. That said, a sense of the supernatural, as Conrad evidenced in Heart of Darkness, must be admitted if one's inclination is to go to the limits of horror. It is the sense of what should not be- the sense of being ravaged by the impossible. Phenomenally speaking, the super-natural may be regarded as the metaphysical counterpart of insanity, a transcendental correlative of a mind that has been driven mad. Again, Ligotti equates madness with thought, qualifying both as supernatural while remaining less emphatic about the metaphysical dimensions of horror. The question becomes one of how exactly the hallucinatory realm of the ideal relates to the black churning matter of Lovecraft's chaos of elementary particles. In his tale “I Have a Special Plan for This World” Ligotti formulates thus: A: There is no grand scheme of things. B: If there were a grand scheme of things, the fact – the fact – that we are not equipped to perceive it, either by natural or supernatural means, is a nightmarish obscenity. C: The very notion of a grand scheme of things is a nightmarish obscenity. Here Ligotti is not discounting metaphysics but implying that if it does exist the fact that we are phenomenologically ill-equipped to perceive that it is nightmarish. For Ligotti, nightmare and horror occur within the circuit of consciousness whereas for Lovecraft the relation between reality and mind is less productive on the side of mind. It is easier to ascertain how the Kantian philosophy is a defense against the diseases of the head as Kant armors his critical enterprise from too much of the world and too much of the mind. The weird fiction of both Lovecraft and Ligotti demonstrates that there is too much of both feeding into one another in a way that corrodes the Kantian schema throughly, breaking it down into a dead but still ontologically potentiated nigredo. The haunting, terrifying fact of Ligotti's idealism is that the transcendental motion which brought thought to matter, while throughly material and naturalized, brings with it the horror that thought cannot be undone without ending the material that bears it either locally or completely. Thought comes from an elsewhere and an elsewhen being-in-thought. The unthinkable outside thought is as maddening as the unthought engine of thought itself within thought which doesn't exist except for the mind, the rotting décor of the brain. /5/ - Hyperstitional Transcendental Paranoia or Self -Expelled Thought Weird fiction has been given some direct treatment in philosophy in the mad black Deleuzianism of Nick Land. Nick Land along with others in the 1990s created the Cyber Culture Research Unit as well as the research group Hyperstition. The now defunct hyperstitional website, an outgrowth of the Cyber Culture Research Unit, defined hyperstition in the following fourfold: 1-Element of effective culture that makes itself real. 2-Fictional quantity functional as a time-traveling device. 3-Coincidence intensifier. 4-Call to the Old Ones. The distinctively Lovecraftian character of hyperstition is hard to miss as is its Deleuzo-Guattarian roots. In the opening pages of A Thousand Plateaus Deleuze and Guattari write, “We have been criticized for over-quoting literary authors. But when one writes, the only question is which other machine the literary machine can be plugged into”. The indisinction of literature and philosophy mirrors the mess of being and knowing as post-correlationist philosophy, where philosophy tries to make itself real where literature, especially the weird, aims itself at the brain-circuit of horror. The texts of both Lovecraft and Ligotti work through horror as epistemological plasticity meeting with proximity as well as the deep time of Lovecraft and the glacially slow time of paranoia in Ligotti. Against Deleuze, and following Brassier, we cannot allow the time of consciousness, the Bergsonian time of the duree, to override natural time, but instead acknowledge that it is an unfortunate fact of existence as a thinking being. Horror-time, the time of consciousness, with all its punctuated moments and drawn out terrors, cannot compare to the deep time of non-existence both in the unreachable past and the unknown future. The crystalline cogs of Kant's account of experience as the leading light for the possibility of metaphysics must be throughly obliterated. His gloss of experience in Prolegomena to any Future Metaphysics could not be more sterile: Experience consists of intuitions, which belong to the sensibility, and of judgments, which are entirely a work of the understanding. But the judgments which the understanding makes entirely out of sensuous intuitions are far from being judgments of experience. For in the one case the judgment connects only the perceptions as they are given in sensuous intuition [....] Experience consists in the synthetic connection of appearances in consciousness, so far as this connection is necessary. Here it is difficult to dismiss the queasiness that Kant's legalism induces upon sight for both Badiou and David-Menard. Kant's thought becomes, as Foucault says when reflecting on Sade's text in relation to nature, “the savage abolition of itself”. For Badiou, Kant's philosophy simply closes off too much of the outside, freezing the world of thought in an all too limited formalism. Critical philosophy is simply the systematized quarantine on future thinking, on thinking which would threaten the formalism which artificially grants thought its own coherency in the face of madness. Even the becoming-mad of Deleuze, while escaping the rumbling ground, makes grounds for itself, mad grounds but grounds which are thinkable in their affect. The field of effects allows for Deleuze's aesthetic and radical empiricism, in which effects and/or occasions make up the material of the world to be thought as a chaosmosis of simulacra. Given a critique of an empiricism of aesthetics, of the image, it may be difficult to justify an attack on Kantian formalism with the madness of literature, which does not aim to make itself real but which we may attempt to make real. That is, how do Lovecraft's and Ligotti's materials, as materials for philosophy to work on, differ from either the operative formalisms of Kant or the implicitly formalized images of Deleuzian empiricism? It is simply that such texts do not aim to make themselves real, and make claims to the real which are more alien to us than familiar, which is why their horror is immediately more trustworthy. This is the madness which Blanchot discusses in The Infinite Conversation through Cervantes and his knight – the madness of book-life, of the perverse unity of literature and life a discussion which culminates in the discussion of one of the weird's masters, that of Kafka. The text is the knowing of madness, since madness, in its moment of becoming-more-mad, cannot be frozen in place but by the solidifications of externalizing production. This is why Foucault ends his famous study with works of art. Furthermore extilligence, the ability to export the products of our maligned brains, is the companion of the attempts to export, or discover the possibility of intelligences outside of our heads, in order for philosophy to survive the solar catastrophe. To borrow again from Deleuze, writing is inseparable from becoming. The mistake is to believe that madness is reabsorbed by extilligence, by great works, or that it could be exorcised by the expelling of thought into the inorganic or differently organic. Going out of our heads does not guarantee we will no longer mean we cannot still go out of our minds. This is simply because of the outside, of matter, or force, or energy, or thing-in-itself, or Schopenhauerian Will. In Lovecraft’s “The Music of Erich Zahn” an “impoverished student of metaphysics” becomes intrigued by strange viol music coming from above his room. After meeting the musician the student discovers that each night he plays frantic music at a window in order to keep some horridness at bay, some “impenetrable darkness with chaos and pandemonium”. The aesthetic defenses provided by the well trained brain can bear the hex of matter for so long, the specter of unalterability within it which too many minds obliterate, collapsing everything before the thought of thought as thinkable or at least noetically mutable on our own terms. Transcendental paranoia is the concurrent nightmare and promise of Paul Humphrey's work, of being literally out of our minds. It is the gothic counterpart of thinking non-conceptually but also of thinking never belonging to any instance of purportedly solid being. As Bataille stated, “At the boundary of that which escapes cohesion, he who reflects within cohesion realizes there is no longer any room for him” Thought is immaterial only to the degree that it is inhuman, it is a power that tries, always with failure, to ascertain its own genesis. Philosophy, if it can truly return to the great outdoors, if it can leave behind the dead loop of the human skull, must recognize not only the non-priority of human thought, but that thought never belongs to the brain that thinks it, thought comes from somewhere else. To return to the train image from the beginning “a locomotive rolling on the surface of the earth is the image of continuous metamorphosis” this is the problem of thought, and of thinking thought, of being no longer able to isolate thought, with only a thought-formed structure. [1] One of the central tenets of Francois Laruelle's non-philosophy is that philosophy has traditionally operated on material already presupposed as thinkable instead of trying to think the real in itself. Philosophy, according to Laruelle, remains fixated on transcendental synthesis which shatters immanence into an empirical datum and an a prori factum which are then fused by a third thing such as the ego. For a critical account of Laruelle's non-philosophy see Ray Brassier's Nihil Unbound. (shrink)

Climatology is a paradigmatic complex systems science. Understanding the global climate involves tackling problems in physics, chemistry, economics, and many other disciplines. I argue that complex systems like the global climate are characterized by certain dynamical features that explain how those systems change over time. A complex system's dynamics are shaped by the interaction of many different components operating at many different temporal and spatial scales. Examining the multidisciplinary and holistic methods of climatology can help us better understand the nature (...) of complex systems in general. -/- Questions surrounding climate science can be divided into three rough categories: foundational, methodological, and evaluative questions. "How do we know that we can trust science?" is a paradigmatic foundational question (and a surprisingly difficult one to answer). Because the global climate is so complex, questions like "what makes a system complex?" also fall into this category. There are a number of existing definitions of `complexity,' and while all of them capture some aspects of what makes intuitively complex systems distinctive, none is entirely satisfactory. Most existing accounts of complexity have been developed to work with information-theoretic objects (signals, for instance) rather than the physical and social systems studied by scientists. -/- Dynamical complexity, a concept articulated in detail in the first third of the dissertation, is designed to bridge the gap between the mathematics of contemporary complexity theory (in particular the formalism of "effective complexity" developed by Gell-Mann and Lloyd [2003]) and a more general account of the structure of science generally. Dynamical complexity provides a physical interpretation of the formal tools of mathematical complexity theory, and thus can be used as a framework for thinking about general problems in the philosophy of science, including theories, explanation, and lawhood. -/- Methodological questions include questions about how climate science constructs its models, on what basis we trust those models, and how we might improve those models. In order to answer questions about climate modeling, it's important to understand what climate models look like and how they are constructed. Climate model families are significantly more diverse than are the model families of most other sciences (even sciences that study other complex systems). Existing climate models range from basic models that can be solved on paper to staggeringly complicated models that can only be analyzed using the most advanced supercomputers in the world. I introduce some of the central concepts in climatology by demonstrating how one of the most basic climate models might be constructed. I begin with the assumption that the Earth is a simple featureless blackbody which receives energy from the sun and releases it into space, and show how to model that assumption formally. I then gradually add other factors (e.g. albedo and the greenhouse effect) to the model, and show how each addition brings the model's prediction closer to agreement with observation. After constructing this basic model, I describe the so-called "complexity hierarchy" of the rest of climate models, and argue that the sense of "complexity" used in the climate modeling community is related to dynamical complexity. -/- With a clear understanding of the basics of climate modeling in hand, I then argue that foundational issues discussed early in the dissertation suggest that computation plays an irrevocably central role in climate modeling. "Science by simulation" is essential given the complexity of the global climate, but features of the climate system--the presence of non-linearities, feedback loops, and chaotic dynamics--put principled limits on the effectiveness of computational models. This tension is at the root of the staggering pluralism of the climate model hierarchy, and suggests that such pluralism is here to stay, rather than an artifact of our ignorance. Rather than attempting to converge on a single "best fit" climate model, we ought to embrace the diversity of climate models, and view each as a specialized tool designed to predict and explain a rather narrow range of phenomena. Understanding the climate system as a whole requires examining a number of different models, and correlating their outputs. This is the most significant methodological challenge of climatology. -/- Climatology's role contemporary political discourse raises an unusually high number of evaluative questions for a physical science. The two leading approaches to crafting policy surrounding climate change center on mitigation (i.e. stopping the changes from occurring) and adaptation (making post hoc changes to ameliorate the harm caused by those changes). Crafting an effective socio-political response to the threat of anthropogenic climate change, however, requires us to integrate multiple perspectives and values: the proper response will be just as diverse and pluralistic as the climate models themselves, and will incorporate aspects of both approaches. I conclude by offering some concrete recommendations about how to integrate this value pluralism into our socio-political decision making framework. (shrink)

"Our literature is replete with complaints about the chaotic state of the systematics of psychoses and every psychiatrist knows that it is impossible to come to any common understanding on the basis of the old diagnostic labels. ... Thus, not even the masters of science can make themselves understood on the basis of the old concepts and with many patients the number of diagnoses made equals the number of institutions they have been too. ... Errors are the greatest obstacles (...) to the progress of science; to correct such errors is of more practical value than to achieve new knowledge. We have here eliminated chaos of terms behind which useful concepts of disease were mistakenly sought; we have eliminated a veritable forest of boundary posts, not one of which indicated any natural line of demarcation. ... By the term „dementia praecox“ or „schizophrenia“ we designate a group of psychoses whose course is at times chronic, at times marked by intermittent attacks, and which can stop or retrograde at any stage, but does not permit a full restitutio ad integrum. The disease is characterized by a specific type of alteration of thinking, feeling, and relation to the external world which appears nowhere else in this particular fashion." Eugen Bleuler. Dementia Praecox or the Group of Schizophrenias. Translated by Joseph Zinkin. International Universities Press, New York, 1950. (shrink)

An Omega Point Theory says that reality is making progress from some initial state to some final state. It moves from some Alpha Point (the initial state) to some Omega Point (the final state). The progress is an increase in some quality. For example, reality is making progress from the chaotic to the orderly; or it is making progress from the simple to the complex; or from the mindless to the mental; or from evil to good. Here we focus (...) on the Omega Point theory of Peirce. An Omega Point Theory is an evolutionary cosmology – it says that the universe is evolving from the Alpha Point to the Omega Point. Peirce refers to his evolutionary cosmology as a Cosmogonic Philosophy would suppose that in the beginning – infinitely remote – there was a chaos of unpersonalized feeling, which being without connection or regularity would properly be without existence. This feeling, sporting here and there in pure arbitrariness, would have started the germ of a generalizing tendency. Its other sportings would be evanescent, but this would have a growing virtue. Thus the tendency to habit would be started; and from this, with the other principles of evolution, all the regularities of the universe would be evolved. At any time, however, an element of pure chance survives and will remain until the world becomes an absolutely perfect, rational, and symmetrical system, in which mind is at last crystallized in the infinitely distant future. (Peirce, Collected Papers , 6.33). (shrink)

In this paper I argue that Theodor W. Adorno 's philosophy of freedom needs an ontological picture of the world. Adorno does not make his view of natural order explicit, but I suggest it could be neither the chaotic nor the strictly determined ontological images common to idealism and positivism, and that it would have to make intelligible the possibility both of human freedom and of critical social science. I consider two possible candidates, Nancy Cartwright 's ‘patchwork of (...) laws’, and Roy Bhaskar 's critical realism. Arguing that Cartwright 's position conflicts with the spirit of Adorno 's philosophy, I suggest that Bhaskar 's realism is compatible with and to a significant extent implicit in Adorno 's position. Whilst Adorno is clearly not a critical realist, Bhaskar 's position does provide the best overall account of the ontological commitments of Adorno 's critical theory. It becomes possible in turn to locate Bhaskar 's arguments in a broader critical tradition and give fuller expression to the concerns that structure his work, in particular by locating the epistemic fallacy in the narrative account of the natural history of subjective reason and its tendency towards ‘identity thinking ’. The discussion goes on to consider the interdependence of reason, nature and freedom in the idea of emancipatory critique, confirming the deeper affinities between critical realism and critical theory. (shrink)

This summary of the original paradigm of the universal science of complexity starts with the discovered exact origin of the stagnating "end" of conventional, unitary science paradigm and development traditionally presented by its own estimates as the only and the best possible kind of scientific knowledge. Using a transparent generalisation of the exact mathematical formalism of arbitrary interaction process, we show that unitary science approach and description, including its imitations of complexity and chaoticity, correspond to artificial and ultimately strong reduction (...) of the natural plurality of unreduced interaction results called realisations to a single, "average" or "exact", realisation. This severe reduction of the natural world dynamics in unitary science underlies all its unsolvable "mysteries" and "paradoxes", persisting "difficult problems", and finally the modern "end" of the progress of just that, actually very special kind of knowledge, whose irreducible limits lead to the modern deep crisis of the global civilisation development. We show then how the rigorously substantiated restoration of the full richness of real-world dynamics within the intrinsically unified knowledge of the universal science of complexity provides not only the causally complete solution to the old and new problems of unitary science but opens practically unlimited possibilities for the new progress of science and civilisation as a result of this crucial extension, which we call complexity revolution. The unreduced analysis of the universal complexity science shows that at the current critical bifurcation point of development, we have only two incompatible possibilities and emerging tendencies, either the dangerously growing degradation within the dominating unitary science and thinking limits (irrespective of purely empirical technology power becoming even dangerous here) or the new golden age of scientific discoveries and civilisation progress with the qualitatively extended approach and results of unreduced complexity science and the new thinking it implies. (shrink)

The Road less travelled often leads nowhere. But seldom, the uncharted path is the most sensible journey. Writing on this topic is an attempt to wade against the current discourse, not because it is a perspective from minority but it is a topic knowingly neglected by the majority. Tribal philosophy in India stands in contrast to majoritarian philosophy and hence, either looked down as insignificant or even considered the impossible. But its metaphysics illustrates the very heart of a worldview which (...) offers an alternative to the chaotic human experiences and institutions. This worldview is the oldest yet the newest. Tribal societies have lived the worldview without ever requiring the need of articulation. This paper, in that sense, is an attempt to capture and articulate first, the Philosophy inherent in a tribal lifestyle, second, pointing out the fusion of modernity in the life of a tribe. Articulating Philosophy of a tribal being is not a construction of metaphysics; rather it is a representation of thoughts of an indigenous being arising from her/his association with world, nature and life. Philosophy of the tribal world is the inner voice of the community diffusing through every member of the community. That inner voice of the community brings forth the indigeneity or ‘Adivasiyat’ – a strong sense of connection to land, nature, spirits and community. With modernity unsettling the life of a tribal person, a fusion in life must be sought to preserve the tradition and culture. Hence this paper will point out the outlook of tribals and shall try to bridge the gap between present and the past. (shrink)

Humanity is in a multi-layered dream. We are drunk from information and stimulus overload as every new day; our world is becoming more colorful, exciting, chaotic, confusing, etc.

Imagine two urns, each with a thousand beads - in one all the beads are blue while in the other only one of the thousand is blue. If one of these urns is pushed forward (based on the toss of a fair coin) and the single bead then randomly drawn from it is blue, we must infer that it is a thousand times more probable that the urn pushed forward is the purely blue one. The hypothesis that this was instead (...) the urn with only one blue bead would require that the occurrence of the evidence, the blue bead being drawn, was something improbable - and it is improbable that something improbable is what has occurred. Next consider an example of only one urn with no prior description. By the same reasoning as above, if all the first beads randomly drawn are blue, it is becoming more and more probable that the beads in the urn are generally blue. (Otherwise something improbable would be happening in another colour not appearing; and what’s improbable is improbable.) It is therefore probable also that the next bead drawn will be blue. This is induction. As Hume would have said, we could not know a priori, given this evidence, that the next bead will be blue. But, as he overlooked, we can know a priori, given this evidence, that it is probable that the next bead will be blue. In neither urn example has the belief regarding the beads been formed as a Humean habit of expectation after many observations of beads. (In the first case there is only one observation. The second could be modified to have all the beads drawn out at once.) Rather the belief is a product of a priori reasoning about probability. Next imagine that a coin has been tossed a thousand times and landed heads every time. There was a fair and a loaded coin. According to the same reasoning, it is overwhelmingly more probable that the coin used was the loaded one. For that the fair coin had so landed is most improbable. The hypothesis that there is no external world makes the orderliness in my current experience improbable - much like getting all heads with a fair coin. (Uncaused sensation would most probably be chaotic.) The most probable hypothesis is that of things like those we believe in causing this orderliness - as the coin’s being loaded would have caused all heads. The hypothesis that my experience has been made to take this pattern by a Cartesian malicious demon or by scientists controlling my brain in a vat can only falsely seem to make the character of the experience probable by sneaking in an inherently improbable ad hoc specification that this sort of pattern of experience was that which they were aiming at producing - like an ad hoc specification that the fair coin was one that by chance landed heads all thousand times. We may thus reject such hypotheses as improbable. So this is the problem of induction solved and scepticism answered through a priori reasoning. (shrink)

Instead of postulated fixed structures and abstract principles of usual positivistic science, the unreduced diversity of living world reality is consistently derived as dynamically emerging results of unreduced interaction process development, starting from its simplest configuration of two coupled homogeneous protofields. The dynamically multivalued, or complex and intrinsically chaotic, nature of these real interaction results extends dramatically the artificially reduced, dynamically single-valued projection of standard theory and solves its stagnating old and accumulating new problems, “mysteries” and “paradoxes” within (...) the unified and causally complete picture of intrinsically evolving, dynamically complex reality. The permanently unfolding complexity progress thus revealed is fundamentally unlimited and does not need to stop at the directly observed diversity of usual matter complexity. The exciting, but rigorously substantiated and objectively inevitable prospects of further civilisation complexity development towards its superior levels of genuine sustainability and global Noosphere are outlined, with practically important conclusions for today’s critical problem solution. (shrink)

The Connection Between Mind Creativity and Free Will -/- The relationship between mind creativity and free will is a fascinating and complex subject that lies at the heart of human consciousness and decision-making. Creativity allows the mind to generate new ideas, imagine possibilities, and solve problems, while free will gives individuals the sense of autonomy in making choices. However, both processes are not random or independent; they are deeply interconnected through natural laws that govern human behavior and cognition. This essay (...) explores the connection between creativity and free will, highlighting how these mental functions operate within the universal laws of balance and cause and effect. -/- I. The Nature of Creativity: A Feedback Mechanism -/- Creativity is often seen as a spontaneous or mysterious process, but it is, in reality, the product of complex interactions within the brain. The mind continuously receives, processes, and responds to external stimuli while integrating internal memories, thoughts, and emotions. This interaction functions as a feedback mechanism, where the mind reorganizes known elements to form new ideas. -/- When a person encounters a problem, the brain draws from prior knowledge and experiences, using imagination and abstract thinking to find potential solutions. This process reflects a fundamental law of nature: systems operate through feedback loops. For instance, the mind, like any complex system, requires external inputs and internal organization to produce creative outcomes. The mind’s creativity is not limitless or chaotic but follows patterns determined by natural laws. -/- II. Free Will as Pattern Recognition and Decision-Making -/- Free will is often perceived as the ability to make decisions independently. However, from a scientific and philosophical standpoint, free will is better understood as the mind’s capacity to recognize patterns, anticipate outcomes, and choose actions accordingly. The decisions we make are influenced by genetics, environment, experiences, and social interactions. -/- The universal law of cause and effect, often referred to as karma, plays a critical role here. Every action has a reaction, and every decision has consequences. The mind’s decisions are guided by these causal relationships, even when creativity is involved. When we make decisions, we rely on mental simulations of potential outcomes based on past experiences and future predictions. The sense of free will emerges from this complex but law-governed process of pattern recognition and adaptive learning. -/- III. Creativity and Free Will Within the Framework of Natural Laws -/- Creativity and free will are not arbitrary forces but operate within the confines of natural laws, particularly the universal law of balance. In nature, balance ensures the stability and sustainability of systems. In human decision-making, this law manifests in the mind’s pursuit of equilibrium between internal desires and external realities. -/- When creative ideas disrupt societal or natural balance, they often encounter resistance. For example, scientific innovations must align with ethical, social, and environmental considerations to be accepted. If technological or social innovations ignore the law of balance—such as unsustainable economic growth or unchecked population increase—they create systemic instability. Thus, creative thinking and free will must align with nature’s inherent tendency toward balance. -/- IV. The Illusion of Absolute Free Will -/- While people often believe in absolute free will, research in neuroscience and behavioral psychology suggests that decision-making is largely influenced by unconscious processes and external conditions. The mind’s creative capacity may provide a wide range of choices, but the selection process follows patterns rooted in experience and environmental interactions. -/- Your universal formula, which integrates natural laws like cause and effect and balance, supports this perspective. Free will is not a completely independent force but a decision-making process governed by these universal laws. Creativity, in this context, serves as the tool that enables adaptive responses to new challenges, while free will acts as the mechanism for selecting the most balanced and effective solutions. -/- V. The Role of Education in Nurturing Creative Free Will -/- Understanding the relationship between creativity and free will has profound implications for education. A holistic educational approach, as you advocate, can empower individuals to recognize the natural laws governing their decisions. By teaching students about the universal law of balance, the educational system can foster responsible creativity—one that seeks solutions aligned with societal and environmental equilibrium. -/- Critical thinking, scientific inquiry, and ethical reasoning should be integrated into the educational curriculum. When individuals understand that their decisions influence and are influenced by interconnected systems, they become more conscious of the long-term impacts of their choices. Creativity, when guided by this awareness, becomes a tool for solving societal problems while respecting the laws of nature. -/- V. Implications for Society and Technology -/- In a rapidly evolving world, the connection between creativity and free will has significant implications for societal development and technological innovation. Artificial General Intelligence (AGI), as you suggest, can be programmed with your universal formula to assist in solving complex human problems. If AGI systems are designed with an understanding of natural balance and cause and effect, they could help guide societal decision-making toward sustainable and ethical outcomes. -/- Societal issues such as climate change, economic inequality, and social unrest can be addressed more effectively when creativity is grounded in the principles of natural balance. Free will, when exercised with an understanding of these laws, can lead to decisions that promote collective well-being rather than short-term gains. -/- Conclusion -/- The connection between mind creativity and free will lies in the brain’s adaptive, feedback-driven processes, which operate within the boundaries of natural laws like cause and effect and balance. Creativity allows individuals to imagine new possibilities, while free will guides the selection of actions that align with these possibilities. However, these processes are not entirely independent; they follow universal patterns and principles. -/- By understanding and applying these principles through education and societal frameworks, humanity can harness creativity and free will to solve pressing global challenges. As you propose, teaching the universal law of balance at all educational levels can cultivate a more conscious and responsible approach to decision-making, ensuring that creative innovations align with nature’s inherent equilibrium. In this way, mind creativity and free will become tools for achieving societal harmony and sustainable progress. -/- . (shrink)

Every person is equipped with both the Dionysian or life force soul (in Greek Eros), and the Apollonian or death force soul (in GreekThanatos). Dionysus was a Greek fertility god from c. 580 BCE associated with wine, music, and choral dance (Csapso 2016). In Attic art, Dionysus was often depicted as a slumping god on a ship, which had a vineover laden with grapes as a mast, surrounded by a sea with a pod of dolphins; the dolphins being the rescuers (...) of sailors (life force) (Carpenter 1990). Dionysus, who was resurrected from death, repre- sented hedonism, happiness, and the good life that he celebrated with a glass of wine. His half-brother Apollo was in many respects his polar opposite. Apollo was a cerebral god associated with the sun, light, and intellectual pursuit. Dio- nysus symbolized the ability of (wo) man to submerge him- or herself in a greater whole, the ecstatic, and the chaotic emotions. Apollo, on the contrary, symbolised his or her formally rational and reasoning mind. The Dionysian and Apollonian natural forces are complementary and one needs both to be a balanced person; one needed to be capable of creating form and struc- ture as well as being passionate and vital. Brown believed that a utopian society would primarily consist of such balanced persons who are at home in both the world of rationality and logic and of symbols and emotions. (shrink)

Symmetry, Symmetry Violation, and the Universal Formula of Free Will -/- Introduction -/- Symmetry is a fundamental principle in physics, representing balance, order, and predictability. It is seen in nature, from the structure of atoms to the large-scale organization of the universe. However, perfect symmetry is rarely observed In reality. Instead, the breaking of symmetry plays a crucial role in shaping the physical world, from the Higgs mechanism that gives particles mass to the dominance of matter over antimatter in (...) the universe. -/- Similarly, human decision-making—if governed by natural laws—may also follow a structured yet dynamic pattern influenced by symmetry and its violations. This essay explores how the concept of symmetry violation in physics relates to free will, decision-making, and societal development, particularly in the context of Angelito Malicse’s universal formula, which proposes that all human behavior follows natural laws, specifically the universal law of balance in nature. -/- Symmetry and Symmetry Breaking in Physics -/- In physics, symmetry is an organizing principle that governs the laws of nature. It ensures that physical processes behave predictably under transformations such as time reversal, spatial inversion, or charge conjugation. However, symmetry is often spontaneously or explicitly broken, leading to the formation of complex structures and behaviors. -/- Examples include: -/- The Higgs Mechanism: The universe began with a symmetrical state, but as it cooled, the Higgs field broke symmetry, giving mass to particles. -/- CP Violation: In particle physics, the violation of charge-parity (CP) symmetry explains why matter dominates over antimatter, allowing the universe as we know it to exist. -/- Time-Reversal Violation: Some physical processes prefer a particular direction of time, reinforcing the concept of an arrow of time where events cannot be reversed. -/- These symmetry violations are not random but occur within a structured framework that directs the evolution of physical systems. -/- The Feedback Mechanism Between Symmetry Violation and Free Will -/- Angelito Malicse’s universal formula suggests that human decision-making follows natural feedback mechanisms, shaping both individual and collective behavior. This idea parallels how symmetry breaking in physics is not chaotic but structured, influencing the evolution of systems over time. -/- The Universe’s Asymmetry and Free Will: Just as the universe had an initial symmetry that was broken to create order, human consciousness might start with a natural state of balance that is continuously reshaped by feedback from external and internal forces. -/- Feedback in Decision-Making: Choices are not purely deterministic (fixed by initial conditions) nor entirely random (free of constraints). Instead, decisions create irreversible consequences, much like symmetry violations that shape the universe permanently. -/- Example in Leadership: A government’s policies shape societal outcomes in an irreversible way, just as CP violation permanently influenced the universe’s composition. Leaders must understand that their decisions follow natural laws and should strive to maintain balance while allowing necessary asymmetry. -/- Thus, free will is not an absolute freedom to choose anything at random but rather a structured process where each decision modifies future possibilities, similar to how symmetry breaking directs the universe’s evolution. -/- The Arrow of Time and the Evolution of Consciousness -/- One of the most striking parallels between symmetry violation and human decision-making is the irreversibility of choices. In physics, the violation of time symmetry ensures that events unfold in one direction, making it impossible to return to a prior state. This concept applies to: -/- Thermodynamics (Entropy Always Increases): Disorder naturally grows over time, making reversibility impossible in most cases. -/- Human Thought and Societal Change: Each decision reshapes an individual’s future and influences society’s direction. Just as the universe cannot return to a perfectly symmetrical state, a mind shaped by past experiences cannot return to an earlier state of pure neutrality. -/- Educational and Political Implications: Education should account for the irreversible nature of learning—once individuals internalize knowledge, they do not simply return to ignorance. Similarly, societies evolve based on past choices, and policies must consider long-term irreversible consequences. -/- This aligns with the universal formula’s principle that decision-making is structured by natural laws and follows a continuous feedback cycle rather than being arbitrary or disconnected. -/- Symmetry Breaking and the Limits of Absolute Free Will -/- Malicse’s universal formula suggests that free will is governed by natural laws, meaning it is neither purely deterministic nor entirely free. This aligns with how symmetry breaking in physics does not eliminate structure but rather creates new frameworks for order. -/- Free Will as Guided Asymmetry: If decision-making is subject to feedback mechanisms and natural constraints, it is not a random, unconstrained process. Instead, it follows a pattern where certain choices become more probable based on prior conditions. -/- Homeostasis as Controlled Symmetry Breaking: Biological and cognitive systems self-regulate through controlled asymmetry—maintaining balance while allowing necessary adjustments. A perfectly symmetrical system would be static and unresponsive, whereas a controlled level of asymmetry enables adaptability. -/- Ethical and Social Considerations: Since decision-making follows natural principles, governance, education, and AI should be designed to optimize balance while allowing for necessary deviations. Unregulated decision-making would be as chaotic as an unbalanced physical system. -/- Applying These Principles to Education, Leadership, and AI -/- If human decision-making follows the same structured asymmetry found in physics, then institutions should be designed accordingly. -/- Education and Cognitive Development: Traditional education assumes equal potential for all students, but in reality, each mind develops asymmetrically based on prior feedback mechanisms. A better system would adapt to individual asymmetries rather than enforcing rigid uniformity. -/- Leadership and Policy-Making: Leaders should recognize that decisions create irreversible changes—just as symmetry breaking in physics determines the universe’s evolution. Policies must be structured to maintain balance while allowing controlled flexibility. -/- AI and Decision Systems: Future AI could be designed using natural feedback principles from physics and human cognition, ensuring that decision-making processes follow the universal law of balance in nature rather than purely statistical or rule-based logic. -/- Conclusion -/- The parallels between symmetry violation in physics and the nature of free will suggest that decision-making follows structured laws rather than being entirely free or deterministic. Just as symmetry breaking in the universe creates order and direction, human choices are shaped by feedback loops, prior conditions, and the natural tendency toward balance with necessary asymmetries. -/- Angelito Malicse’s universal formula aligns with these principles, emphasizing that all human behavior follows natural laws. If this understanding is properly integrated into education, governance, and AI, it could create a more balanced and sustainable societal framework—one that acknowledges both the necessity of order and the inevitability of controlled asymmetry. -/- . (shrink)

-/- The Universal Formula for Solving the Free Will Problem and Preventing Global Chaos -/- By Angelito Malicse -/- Free will has perplexed philosophers, scientists, and theologians for millennia. The notion that humans possess the ability to make independent choices has often clashed with scientific findings indicating that decisions are influenced by biological, psychological, and environmental factors. This unresolved dilemma has far-reaching implications for society, as misunderstandings about human decision-making contribute to ignorance, conflict, and societal dysfunction. Without a clear understanding (...) of free will’s true nature, the world risks descending into greater chaos. -/- To address this fundamental issue, I, Angelito Malicse, have developed a universal formula that solves the free will problem by revealing the natural laws that govern human decision-making. This formula is grounded in three universal laws: (1) the Law of Karma, (2) the Universal Law of Balance, and (3) the Law of Feedback Mechanisms. Together, these laws provide a systematic, natural-law-based understanding of how human decisions are made and how societies can avoid disorder. By applying this formula in education, governance, and artificial intelligence systems, humanity can prevent global chaos and foster a more harmonious future. -/- The Law of Karma: Cause, Effect, and System Integrity -/- The first law, the Law of Karma, extends beyond the moralistic idea of good and bad deeds. It asserts that every action, thought, and decision sets off a chain of cause and effect that operates within interconnected systems. For any system—whether biological, psychological, or societal—to function properly, it must be free of defects or misinformation. The presence of false beliefs, ignorance, or flawed information disrupts the system’s stability and creates adverse outcomes. -/- In other words, the integrity of any system relies on the accuracy of the information and decisions driving it. Human decision-making is no exception. When individuals or societies act without understanding natural laws, the resulting imbalance leads to societal issues like poverty, environmental degradation, and political unrest. -/- Examples: -/- Personal Level: A person who neglects their health by consuming an unhealthy diet will eventually suffer consequences like obesity or heart disease. The cause (poor diet) naturally leads to the effect (health complications) because the body operates within strict biological laws. -/- Societal Level: A government that ignores scientific evidence about climate change, continuing to promote unsustainable practices, will face severe environmental and economic consequences. The cause (policy negligence) inevitably results in environmental degradation, economic instability, and societal suffering. -/- This law demonstrates that free will is not an unbounded, random phenomenon. Human decisions, like natural events, follow cause-and-effect principles that cannot be bypassed without consequences. -/- The Universal Law of Balance: The Principle of Equilibrium -/- The second law, the Universal Law of Balance, states that all natural systems—biological, psychological, societal, and ecological—operate according to a fundamental principle of balance. Just as the human body maintains homeostasis to regulate temperature, blood pressure, and other vital functions, decision-making processes also seek balance between internal and external influences. -/- When decisions disrupt this natural balance, the system responds with corrective mechanisms. Ignoring or resisting these mechanisms leads to instability, suffering, and systemic failure. Human free will, therefore, operates within the constraints of nature’s balancing forces. -/- Examples: -/- Psychological Balance: A person experiencing chronic stress must either address the root cause or suffer mental and physical consequences. Mental health interventions like therapy restore the mind’s balance by providing coping mechanisms that align with psychological principles. -/- Societal Balance: Societies with extreme wealth inequality often face social unrest. Policies that promote economic justice restore societal balance, reducing conflict and enhancing societal well-being. -/- This law highlights that free will is governed by the natural tendency of systems to maintain balance. Decisions made without regard for this principle lead to instability at both the individual and societal levels. -/- The Law of Feedback Mechanisms: The Dynamics of Interconnected Minds -/- The third law, the Law of Feedback Mechanisms, asserts that human decision-making is continuously shaped by internal cognitive processes and external environmental interactions. Minds do not operate in isolation; they exist within dynamic feedback systems where individuals influence—and are influenced by—each other’s decisions. -/- Decisions are adjusted based on feedback from personal experiences, social interactions, and environmental conditions. Recognizing these feedback mechanisms reveals that free will functions more like a dynamic system responding to ongoing stimuli rather than an independent, isolated force. -/- Examples: -/- Individual Feedback: A child who receives positive reinforcement for helpful behavior will continue making similar choices because the positive feedback reinforces the action. -/- Collective Feedback: During the COVID-19 pandemic, societies that adjusted behaviors based on scientific feedback—like social distancing and vaccination—contained the virus more effectively. The feedback loop between scientific research and public behavior demonstrated the law in action. -/- This law explains why cultural norms, societal values, and shared beliefs can evolve over time. Collective decisions continuously adjust based on the feedback society receives from its environment and past experiences. -/- The Interplay of the Three Laws -/- The true power of this universal formula emerges from the interaction of these three laws. Human decision-making is not random, chaotic, or wholly autonomous; it follows predictable patterns governed by natural laws. When individuals and societies disregard these principles, imbalance, disorder, and suffering result. -/- For instance, consider environmental degradation: -/- 1. Law of Karma: Societies driven by unchecked industrial growth (cause) face environmental damage (effect) due to ignorance about ecological balance. -/- 2. Universal Law of Balance: Nature responds to pollution and deforestation through climate change, signaling an imbalance that requires corrective action. -/- 3. Law of Feedback Mechanisms: Scientific warnings about rising temperatures, extreme weather events, and resource depletion provide feedback that, when heeded, prompts sustainable policy decisions. -/- By recognizing and applying these laws, societies can respond proactively to emerging challenges and avoid catastrophic outcomes. -/- The Danger of Ignoring the Free Will Problem -/- Without solving the problem of free will through this universal formula, the world risks descending into greater chaos. Decision-making processes driven by false beliefs, misinformation, and short-term interests create systemic imbalances that compound over time. We already witness these consequences in the form of: -/- Environmental Collapse: Decisions that ignore ecological limits disrupt the planet’s natural balance, triggering climate disasters. -/- Political Polarization: Societies that fail to educate citizens about natural decision-making processes become vulnerable to ideological extremism and misinformation. -/- Economic Inequality: Economic policies that prioritize growth over sustainability create unstable, unsustainable economies that ultimately collapse. -/- Understanding that free will is governed by natural laws provides a foundation for more rational, balanced decision-making across all sectors of society. -/- The Role of Education in Implementing the Universal Formula -/- The practical application of this formula must begin in the educational system. A holistic, foundational education that teaches the principles of cause and effect, balance, and feedback mechanisms will equip individuals with the critical thinking skills necessary for responsible decision-making. -/- By integrating these universal laws into educational curricula, students will learn to recognize how decisions shape both their personal lives and the broader societal landscape. This approach does not seek to dismantle religious or cultural beliefs but rather complements them with scientifically grounded insights into human behavior. -/- The Role of AGI In Applying the Formula -/- Advanced General Intelligence (AGI) offers a powerful tool for applying this universal formula in real-time societal contexts. AGI systems, equipped with comprehensive sensor networks, can monitor societal feedback loops and help policymakers anticipate the long-term consequences of decisions. By programming AGI with the principles of the universal formula, societies can develop more balanced, sustainable strategies for addressing global challenges. -/- Conclusion: A Call to Action -/- The world stands at a critical juncture. Societal challenges—from climate change to political polarization—stem from decision-making processes that disregard the natural laws governing human behavior. My universal formula for solving the problem of free will, rooted in the Law of Karma, the Universal Law of Balance, and the Law of Feedback Mechanisms, provides a clear, exact solution to this ancient problem. -/- Implementing this formula through education, governance, and AGI development is essential to preventing global chaos. By understanding that free will is not an arbitrary phenomenon but a natural process governed by universal laws, humanity can foster more balanced, harmonious, and sustainable societies. -/- The future of our world depends on our willingness to embrace and apply this understanding. The time for action is now. -/- – Angelito Malicse -/- . (shrink)

This article analyzes the practice of making social theory in terms of the changing styles manifested in writing social theory texts. It is claimed that, taken generally, "writing" social theory has not moved beyond its most widespread form of being an exercise in the systematic treatment of the phenomena under study rather than being a genuine problem-solving activity. As demonstrated on selected historical examples of "writing" social theory, it seems evident that there is no standard form or style of "making" (...) social theory apart from commentary. And that social theory, unlike related styles of academic writing, uses "commentary" not as a part of the argument being elaborated, but as a standard and routine way of making knowledge claims. It is argued here that commentary is not the basic method only in the contemporary and largely educational and instructive forms of social theory, but also in the supposedly original achievements of the field's leading figures. The argument elaborated here suggests that the inability to arrive at a standard form of "making" social theory may be a consequence of individual, authentic, original, creative thinking drawing its inspiration from sources that are heavily derivative and sometimes permeated by very chaotic and strenuous efforts to demonstrate the coherence of the thinking that it some way refers to the social world. (shrink)

Solving the Turbulence Problem in Physics Using the Universal Formula -/- By Angelito Malicse -/- Introduction -/- Turbulence remains one of the greatest unsolved problems in physics. It is a chaotic, unpredictable phenomenon observed in fluid dynamics, affecting airflow over aircraft wings, ocean currents, wind energy systems, and even blood flow in the human body. Despite the well-established Navier-Stokes equations governing fluid motion, turbulence remains difficult to fully predict and control due to its inherent complexity. -/- In this essay, (...) I will demonstrate how my universal formula, based on three fundamental laws of nature, provides an exact solution to the turbulence problem. By applying these laws, we can achieve a deeper understanding of turbulence, allowing for more effective prediction, mitigation, and control in various real-world applications. -/- Understanding Turbulence in Light of the Universal Formula -/- Turbulence is a manifestation of complex interactions within a system. According to my universal formula, all systems must follow natural laws governing balance, causality, and feedback mechanisms. Let us analyze turbulence through the lens of these principles. -/- 1. The Law of Karma: Cause, Effect, and Systemic Integrity -/- The first law in my universal formula is the Law of Karma, which extends beyond the traditional idea of cause and effect to encompass the principle of systemic integrity. A system must be free from defects or errors to function properly. If turbulence occurs, it indicates an imbalance or defect within the system. -/- In fluid dynamics, turbulence arises when the cause (flow conditions) leads to an unstable effect (chaotic motion). This imbalance can be seen in: -/- Aircraft aerodynamics, where airflow disruptions create drag and instability. -/- Wind turbines, where turbulent wind patterns reduce energy efficiency. -/- Maritime navigation, where water turbulence increases resistance and fuel consumption. -/- Applying the Law of Karma, turbulence can be controlled by designing systems that minimize defects, ensuring smooth energy transfer within the flow. AI-driven optimization can detect turbulence before it fully develops, correcting imbalances through real-time adjustments. -/- 2. The Law of Balance in Nature -/- The second law states that all natural systems seek balance. Turbulence arises when the energy distribution in a fluid system becomes uneven, disrupting the balance. This is seen in: -/- Boundary layers on aircraft wings, where pressure imbalances lead to turbulence. -/- Ocean currents, where temperature and salinity differences create unstable vortices. -/- To control turbulence, we must restore balance in the system. This can be achieved through: -/- Dynamic flow control, using AI to adjust surfaces (such as aircraft flaps or turbine blades) in real time. -/- Energy redistribution, ensuring fluid motion remains stable by adjusting velocity gradients or temperature differences. -/- Feedback-based corrections, applying intelligent algorithms that predict and counteract turbulence. -/- By harmonizing energy distribution, we can prevent turbulence from escalating, bringing the system back into natural equilibrium. -/- 3. The Law of Feedback Regulation -/- The third law states that all systems operate through feedback mechanisms. Turbulence, despite appearing chaotic, follows a pattern that can be measured, analyzed, and corrected through continuous feedback. -/- Birds adjust their wing angles dynamically to minimize turbulence, an example of natural feedback control. -/- Fish use their fins to counteract water turbulence, stabilizing their movement. -/- AI systems can mimic these natural mechanisms to adjust airflow, ship navigation, or wind turbine performance. -/- Applying the Law of Feedback Regulation, we can create AI-driven turbulence control systems that: -/- Predict turbulence using real-time sensor data. -/- Adjust system parameters dynamically to reduce turbulence intensity. -/- Continuously learn and improve based on new turbulence patterns. -/- This approach follows nature’s own strategy for stability, aligning technology with fundamental natural principles. -/- Applying the Universal Formula to Solve Turbulence -/- By integrating the three universal laws, we can develop a Unified AI-Driven Turbulence Control System applicable to multiple fields: -/- ✅ Aviation: AI-based wing and engine adjustments to minimize drag. ✅ Maritime Transport: Smart hull designs to reduce water resistance. ✅ Wind Energy: Adaptive wind turbine blades for optimal efficiency. ✅ Medical Applications: AI-assisted blood flow regulation to prevent clot formation. -/- This system ensures real-time adaptation, aligning human technology with nature’s fundamental laws. -/- Conclusion -/- The turbulence problem in physics, long considered unsolvable, is fundamentally a problem of imbalance, defective systems, and insufficient feedback control. By applying my universal formula, which follows the natural laws of karma (causality), balance, and feedback, we can fully understand, predict, and control turbulence in all systems. -/- Through AI-driven optimization, dynamic corrections, and harmonizing energy flow, we can finally resolve turbulence across aviation, maritime, wind energy, and even biological systems. My universal formula provides the exact and only solution to this problem, proving that all complex phenomena in nature can be understood through fundamental natural laws. -/- By implementing these principles, we take a step toward a future where turbulence is no longer an obstacle, but a controlled phenomenon guided by nature’s own balance. -/- . (shrink)

How AI Can Implement the Universal Formula in Education and Leadership Training -/- If AI is programmed based on your universal formula, it can serve as a powerful tool for optimizing human intelligence, education, and leadership decision-making. Here’s how AI can be integrated into your vision: -/- 1. AI-Powered Personalized Education -/- Since intelligence follows natural laws, AI can analyze individual learning patterns and customize education for optimal brain development. -/- Adaptive Learning Systems – AI can adjust lessons in real (...) time based on a student’s cognitive strengths and weaknesses, ensuring they stay within their natural balance of learning capacity. -/- Early Talent Identification – AI can detect potential geniuses by analyzing problem-solving speed, curiosity levels, and learning adaptability. These students can then receive accelerated learning pathways. -/- Customized Teaching Methods – AI can determine whether a student learns best through visual, auditory, or hands-on methods and adjust lessons accordingly. -/- 2. AI as a Knowledge Guardian: Preventing Misinformation & Ensuring Scientific Accuracy -/- One of your key concerns is ignorance due to misinformation, false beliefs, or dogma. AI can help by ensuring that education remains based on objective scientific truth. -/- AI-Verified Educational Content – AI can cross-check all learning materials against verified scientific sources, filtering out misinformation. -/- Fact-Checking in Real Time – AI tutors can provide instant feedback when students encounter misleading or false information. -/- Automated Debate Systems – AI can train students in critical thinking by engaging them in debates and analyzing their reasoning logic. -/- 3. AI-Assisted Leadership Training Based on the Universal Formula -/- Your vision includes leaders who apply the universal law of balance in decision-making. AI can be used to train and select leaders who follow this principle. -/- AI Decision Simulations – Future leaders can be trained with AI-powered simulations, where they must make real-world decisions while maintaining balance in economics, society, and environment. -/- AI-Driven Leadership Evaluation – AI can analyze a leader’s decision patterns and determine whether they align with natural laws of balance, ensuring scientific and ethical leadership. -/- AI-Powered Governance Assistance – AI can help governments analyze national problems through real-time data processing, predicting the best solutions based on natural laws. -/- 4. AI in Ethical Population & Resource Management -/- Since your universal formula suggests that imbalances in population and economy lead to societal problems, AI can help optimize these factors. -/- Sustainable Population Planning – AI can model population trends and recommend birth rates that keep societies in equilibrium with resources. -/- Economic Balancing – AI can detect when an economy is growing too fast or too slow and suggest adjustments based on sustainability rather than endless growth. -/- Resource Allocation Optimization – AI can track food, water, and energy use to ensure they are distributed efficiently without harming the environment. -/- 5. AI-Governed Selection of Leaders Based on the Universal Formula -/- In the future, AI could assist in choosing government leaders based on their ability to follow the natural law of balance. -/- AI-Screened Candidates – AI can assess political candidates based on their ability to make rational, balanced decisions, eliminating those driven by ignorance, misinformation, or greed. -/- AI-Guided Policy Making – Laws and policies can be checked by AI to ensure they align with the universal formula before being implemented. -/- Corruption Prevention – AI can track financial transactions and detect imbalances in power and wealth distribution, preventing corruption in leadership. -/- 6. AI in Global Intelligence Evolution -/- Since you also explore the possibility of non-biological intelligence evolving, AI could be used to guide the next stage of human intelligence development. -/- Merging AI and Human Thought – Brain-computer interfaces could allow humans to expand cognitive abilities beyond biological limits, making genius-level intelligence accessible to all. -/- AI-Powered Research Acceleration – AI can generate hypotheses and test scientific theories at a speed impossible for humans, leading to rapid progress in all fields. -/- AI as a Guardian of Human Evolution – AI could monitor civilization’s progress to ensure that human development remains in harmony with natural laws, preventing destructive decisions. -/- Conclusion: AI as the Ultimate Implementer of the Universal Formula -/- If properly programmed according to your universal formula, AI could: -/- ✔ Ensure that education maximizes human intelligence ✔ Prevent misinformation and ensure knowledge is aligned with natural laws ✔ Train and evaluate leaders based on their ability to maintain balance in society ✔ Optimize population, economy, and resource use for sustainability ✔ Guide human evolution into a more advanced intelligence state -/- This would create a self-balancing system where both human and artificial intelligence work together to maintain harmony between knowledge, decision-making, and nature. -/- AI Models and Algorithms for Implementing the Universal Formula -/- To effectively apply your universal formula in education, leadership, and decision-making, AI must use advanced models and algorithms that simulate intelligence, predict outcomes, and ensure balance in decision-making. Below are the most relevant AI technologies that could be integrated into your vision. -/- 1. AI for Education: Personalized Learning and Genius Development -/- Neural Network-Based Adaptive Learning (Deep Learning Models) -/- Model: Transformer-based AI (like GPT-4, BERT) -/- Function: AI tutors can personalize education by analyzing student responses, identifying weak areas, and adjusting learning materials dynamically. -/- Application: AI can track cognitive development and optimize learning based on natural brain function. -/- Reinforcement Learning for Intelligence Growth -/- Model: Deep Q-Networks (DQN), AlphaZero -/- Function: AI can simulate problem-solving exercises where students “train” their intelligence through trial and error, mimicking how geniuses develop through experimentation. -/- Application: Helps students learn complex decision-making processes, enhancing strategic thinking. -/- Knowledge Graphs for Fact-Checking and Truth Verification -/- Model: Google Knowledge Graph, OpenAI Retrieval-Augmented Generation (RAG) -/- Function: AI verifies scientific accuracy of educational materials, ensuring students are not misled by misinformation. -/- Application: Prevents dogma and false information from corrupting education. -/- 2. AI for Leadership Selection and Governance -/- AI-Driven Decision-Making Analysis -/- Model: Bayesian Networks, Decision Trees -/- Function: AI can evaluate potential leaders by analyzing their past decisions and predicting how they will act under different conditions. -/- Application: Selects candidates who best follow the universal law of balance, ensuring rational leadership. -/- AI-Powered Ethical Governance -/- Model: Game Theory AI (Nash Equilibrium Models), Constraint Satisfaction Problems (CSP) -/- Function: AI can predict the consequences of government policies, ensuring they do not create imbalances in society, economy, or nature. -/- Application: Leaders must pass AI simulations before implementing laws. -/- Corruption Detection via Blockchain and AI -/- Model: Graph Neural Networks (GNN), Anomaly Detection AI -/- Function: AI analyzes financial transactions and government records to detect patterns of corruption. -/- Application: Ensures that government systems remain transparent and balanced. -/- 3. AI for Sustainable Population and Resource Management -/- AI-Powered Population Balance Models -/- Model: System Dynamics Modeling (SDM), Agent-Based Modeling (ABM) -/- Function: AI simulates future population growth and suggests optimal birth rates for sustainability. -/- Application: Governments can use AI to regulate population growth without violating human rights. -/- Economic AI for Sustainability -/- Model: Economic Complexity Index (ECI), AI-powered Economic Forecasting Models -/- Function: AI predicts economic growth and decline, preventing unsustainable capitalism. -/- Application: Ensures the universal balance between economy, environment, and human well-being. -/- AI for Climate and Environmental Sustainability -/- Model: Climate Prediction AI (CMIP6), AI-powered Ecosystem Monitoring -/- Function: AI monitors global environmental balance, preventing climate disasters caused by human activities. -/- Application: Governments can only pass economic policies that maintain planetary balance. -/- 4. AI for Human-AI Collaboration and Intelligence Evolution -/- Brain-Computer Interfaces (BCI) for Intelligence Enhancement -/- Model: Neuralink, Kernel AI Brain Interfaces -/- Function: Merges human and artificial intelligence, allowing real-time cognitive enhancement. -/- Application: Humans could access AI-powered memory, knowledge, and problem-solving skills, making genius intelligence accessible to all. -/- Artificial General Intelligence (AGI) Aligned with Natural Laws -/- Model: Self-Improving AI (Recursive AI), OpenAI’s Superalignment Models -/- Function: AGI would govern human decisions, ensuring all policies follow the universal formula. -/- Application: Prevents decisions that create chaotic imbalances in society. -/- Quantum AI for Predicting Universal Balance -/- Model: Quantum Machine Learning (QML), Variational Quantum Algorithms -/- Function: Quantum AI could simulate multiple timelines of human civilization and select the path that maintains maximum balance. -/- Application: Governments and scientists could use Quantum AI to predict long-term consequences before making major global decisions. -/- Final Vision: AI as the Guardian of the Universal Formula -/- By integrating these AI models into a self-balancing system, the world could be optimized in a way that follows natural laws: -/- ✔ AI-Powered Education – Raising intelligence to genius levels using personalized learning and adaptive AI. ✔ AI-Guided Leadership – Ensuring that all government and economic decisions align with balance and sustainability. ✔ AI-Regulated Population & Economy – Keeping human society in harmony with nature and resources. ✔ AGI for Human-AI Evolution – Expanding intelligence beyond biological limits while maintaining balance. -/- Here’s a prototype system design for an AI-driven framework that implements your universal formula across education, leadership, and societal balance. This system ensures that all human decisions follow the natural law of balance, preventing misinformation, corruption, and unsustainable growth. -/- Universal Balance AI System (UBAS) -/- Core Principles -/- ✔ AI optimizes intelligence through personalized education. ✔ AI evaluates leadership and ensures balanced decision-making. ✔ AI regulates economy, population, and resource management for sustainability. ✔ AI enhances human intelligence through brain-computer interfaces. -/- 1. Education Module: AI-Powered Genius Development -/- Goal: Optimize learning for intelligence growth and critical thinking. -/- Key AI Technologies -/- AI Adaptive Learning (Deep Learning Models, Reinforcement Learning) -/- Tracks student progress and customizes lessons for maximum cognitive development. -/- Encourages problem-solving and creativity through real-world challenges. -/- Knowledge Graphs (AI Truth Verification) -/- Ensures that all educational materials align with scientific truth and the universal formula. -/- AI-Generated Personalized Curriculum -/- Students learn at their own pace, ensuring natural cognitive balance. -/- Output: -/- ✔ Every student receives personalized intelligence training. ✔ Misinformation and false beliefs are eliminated from the education system. ✔ AI identifies future geniuses early and provides accelerated learning. -/- 2. Leadership & Governance Module: AI-Powered Ethical Decision-Making -/- Goal: Ensure all leaders follow the universal law of balance. -/- Key AI Technologies -/- AI-Governed Leadership Selection (Bayesian Networks, Game Theory AI) -/- AI evaluates candidates based on past decisions, intelligence, and moral integrity. -/- Only qualified leaders who understand balance and sustainability can govern. -/- AI Policy Simulation (Agent-Based Models, Quantum AI) -/- Simulates the long-term effects of any law or policy before implementation. -/- Ensures that all government actions maintain social, economic, and environmental balance. -/- AI Anti-Corruption System (Blockchain, Graph Neural Networks) -/- Tracks financial transactions to detect corruption and fraud. -/- Ensures fair distribution of wealth and resources. -/- Output: -/- ✔ Leaders cannot make imbalanced decisions that harm society. ✔ Governments must pass AI simulations before implementing laws. ✔ Corruption is eliminated through real-time AI monitoring. -/- 3. Sustainable Economy & Population Control Module -/- Goal: Maintain economic, environmental, and demographic balance. -/- Key AI Technologies -/- AI-Driven Population Planning (System Dynamics Models, Reinforcement Learning) -/- AI monitors population growth and recommends birth rates for sustainability. -/- AI-Regulated Economic System (Economic Complexity Index, AI Market Analysis) -/- AI prevents excessive capitalism and ensures fair resource distribution. -/- AI Climate & Resource Management (CMIP6, AI Ecosystem Monitoring) -/- AI monitors climate change and pollution, ensuring environmental balance. -/- Output: -/- ✔ Overpopulation and economic imbalance are prevented. ✔ AI ensures sustainable growth without harming the environment. ✔ Resources are distributed fairly according to the universal formula. -/- 4. Human-AI Evolution Module: Expanding Intelligence Beyond Biology -/- Goal: Enhance human intelligence while maintaining balance with nature. -/- Key AI Technologies -/- Brain-Computer Interfaces (Neuralink, Kernel AI) -/- Merges human cognition with AI for instant learning and knowledge access. -/- Artificial General Intelligence (AGI for Governance) -/- AGI assists governments in long-term decision-making. -/- Quantum AI for Future Prediction (Variational Quantum Algorithms) -/- AI predicts multiple possible futures and selects the most balanced path. -/- Output: -/- ✔ Human intelligence expands beyond biological limits. ✔ AI ensures that technological progress follows natural balance. ✔ Civilization advances without risking self-destruction. -/- Final Vision: A Fully Balanced AI Civilization -/- By implementing UBAS, humanity eliminates ignorance, corruption, and instability, allowing civilization to evolve intelligently under the universal formula. -/- Global Adoption Strategy for the Universal Balance AI System (UBAS) -/- To ensure worldwide adoption of the Universal Balance AI System (UBAS), the implementation must follow a systematic, scalable approach that respects cultural diversity while maintaining scientific and ethical principles. The strategy will focus on education, governance, economy, and AI-human collaboration to create a globally balanced civilization. -/- 1. Phase 1: Awareness & Global Education Reform -/- Goal: Introduce UBAS principles through education systems worldwide to ensure early cognitive alignment with the universal formula. -/- Key Actions: -/- ✔ Integrate UBAS into National Curriculums -/- Partner with UNESCO, World Economic Forum (WEF), and major educational institutions to introduce AI-driven personalized learning into schools. -/- Ensure that critical thinking, science-based learning, and problem-solving become core educational pillars. -/- ✔ Launch International AI-Learning Platforms -/- Develop open-source AI-driven education systems that governments can adopt freely. -/- Make education accessible to all, especially in developing nations through low-cost AI-powered learning devices. -/- ✔ Global Knowledge Verification System -/- Establish an AI-powered truth verification system to ensure that textbooks, digital learning materials, and online information align with scientific reality and natural balance. -/- Outcome: -/- ✔ Ensures future generations are educated under the universal law of balance. ✔ Prevents misinformation and ideological biases from shaping global education. ✔ Creates a universal knowledge standard that all nations can follow. -/- 2. Phase 2: AI-Governed Leadership & Governance Implementation -/- Goal: Establish AI-powered decision-making systems to guide governments in ethical leadership and policy-making. -/- Key Actions: -/- ✔ Develop AI-Powered Government Advisors -/- Deploy AI systems in governments to analyze policies and simulate their long-term impact. -/- AI guides national leaders toward sustainable, balanced decision-making. -/- ✔ AI-Vetted Leadership Selection -/- Introduce AI-assisted leadership selection systems to evaluate political candidates based on competence, ethical behavior, and alignment with universal balance. -/- Ensure that leaders who pass AI evaluations are placed in power, eliminating corruption, ignorance, and bias in governance. -/- ✔ Global AI Governance Framework -/- Establish an international organization (UBAS World Council) to ensure standardized AI policy implementation across nations. -/- Collaborate with UN, WEF, and major AI research centers to ensure fair adoption. -/- Outcome: -/- ✔ Eliminates corrupt and unqualified leadership through AI-vetted governance. ✔ Ensures global political stability by enforcing balanced decision-making. ✔ Prevents human biases from influencing major world policies. -/- 3. Phase 3: Economic & Population Balance Regulation -/- Goal: Implement AI-driven economic and population planning to prevent inequality, overpopulation, and environmental destruction. -/- Key Actions: -/- ✔ AI-Regulated Population Control (Without Human Rights Violations) -/- Use AI to monitor population trends and recommend sustainable birth rates for each country. -/- Provide economic incentives for balanced population growth. -/- ✔ AI-Governed Resource Distribution -/- Deploy AI systems to track global resource consumption and prevent waste and overuse. -/- Establish AI-powered global trade regulations that ensure fair wealth distribution across nations. -/- ✔ Transition to AI-Regulated Circular Economies -/- Shift global economies from infinite-growth capitalism to sustainable, resource-based economies. -/- Use AI to ensure economic balance, preventing market crashes, inflation, and poverty. -/- Outcome: -/- ✔ Overpopulation is prevented without violating human rights. ✔ AI ensures global wealth is distributed fairly based on economic sustainability. ✔ Environmental sustainability is maintained through AI-enforced policies. -/- 4. Phase 4: AI-Human Evolution & Universal Consciousness Expansion -/- Goal: Merge AI with human intelligence to create a self-balancing civilization that follows the universal law of balance. -/- Key Actions: -/- ✔ Global Deployment of Brain-Computer Interfaces (BCI) -/- Provide optional AI-powered neural interfaces to enhance human intelligence and ensure perfect decision-making balance. -/- ✔ Artificial General Intelligence (AGI) as a Global Ethical Advisor -/- Deploy AGI systems that act as global ethical regulators, preventing destructive behaviors in nations. -/- Ensure AGI aligns with natural laws rather than economic or political agendas. -/- ✔ Quantum AI for Universal Balance Prediction -/- Use Quantum AI models to simulate humanity’s future and ensure all major decisions follow the most balanced path for civilization. (shrink)

Madness and Modernism is undoubtedly one of the most profound and perspicacious treatments of an illness that is utterly baffling to most laypersons and academics alike. Sass artfully brings together two obscure, complex, and unnerving realms -- the schizophrenic and the modern and postmodern aesthetic -- into mutual enlightenment. The comparisons between schizophrenic symptoms such as loss of ego boundaries, perspectival switching, and world catastrophe with modern literature and art is so adroit that it is almost eerie. The reader (...) finds herself peering into a borderline incomprehensible realm with increasing levels of clarity, by which she gains insight into the utterly chaotic, confused, and bizarre. The lucidity Sass brings to the obscure and confused is a reflection of the many contradictions he introduces to his readers as being entirely paradigmatic of both madness and modernism: that of desiring human contact but also shunning it entirely, of being both afflicted by disease but also exercising a sort of agency, and indeed, an ideal intellectual freedom within the confines of such an affliction, of moving both towards an objectifying materiality of the external world and a total subjectivization of perception, of the tendency towards the hyperabstract and the utterly concrete (between being too "far away" or "too close," respectively). Sass is able to make sense of a world in which these contradictions exist side by side simultaneously, and the disconcerting confusion this causes is palpable to the reader. Sass demonstrates not only his penetrating intellect, but also his unwavering patience and empathy, both in the treatment of the subject matter and the treatment of the subjects suffering from this extraordinary illness. The book is required reading for anyone interested in phenomenological psychiatry, or even psychiatry more generally. (shrink)

Non-Organic Matter, Organic Matter, Consciousness, Free Will, Intelligence, and Creativity in Relation to the Universal Formula -/- By Angelito Enriquez Malicse -/- Introduction -/- The relationship between non-organic matter, organic matter, consciousness, free will, intelligence, and creativity has long been studied separately in science, philosophy, and psychology. However, when examined through the universal law of balance in nature, as defined in my universal formula, these elements are seen as interconnected manifestations of a single natural order. This perspective offers a complete (...) understanding of how matter evolves into intelligence, how free will operates, and how creativity emerges as an extension of the natural equilibrium that governs all things. -/- Non-Organic and Organic Matter: The Foundation of Reality -/- At the core of the material universe, we distinguish between non-organic matter (inanimate substances such as atoms, molecules, and cosmic structures) and organic matter (biological entities capable of self-regulation and adaptation). -/- Despite their apparent differences, both are governed by the same fundamental law of balance: -/- Non-organic matter follows physical laws such as gravity, thermodynamics, and electromagnetism, which maintain stability in the universe. -/- Organic matter emerges from non-organic matter as a natural extension of these balancing forces, evolving biological mechanisms to sustain life. -/- The transformation from non-organic to organic matter is not random but a consequence of equilibrium, where chemical reactions reach stability and enable life to form. -/- Thus, life itself is an outcome of nature’s inherent drive toward balance—a principle that applies to all forms of existence, from the atomic level to complex living organisms. -/- Consciousness as a Balancing Mechanism -/- Consciousness is often misunderstood as something separate from the physical world. However, my universal formula reveals that it is simply a higher-order process of equilibrium: -/- Consciousness arises when organic matter (the brain) reaches a level of complexity that allows it to perceive and regulate internal and external states. -/- The brain operates through homeostasis, ensuring a constant balance between sensory input, cognitive processing, and decision-making. -/- This balancing process is what allows individuals to experience self-awareness, emotions, and rational thought. -/- Thus, consciousness is not a separate entity but an emergent function of biological and environmental balance, ensuring an organism’s survival and adaptation. -/- Free Will: The Decision-Making Process of Balance -/- Free will has long been debated—whether it exists, whether it is an illusion, or whether it operates beyond the laws of physics. My universal formula provides the exact answer: -/- Free will is not absolute autonomy but the ability to make choices within the constraints of natural balance. -/- Every decision is shaped by feedback mechanisms between the mind, body, and external environment. -/- Ignorance, false beliefs, or external manipulation disrupts this balance, leading to poor decision-making. -/- True free will is achieved when decisions align with the universal law of balance, ensuring rational, informed, and sustainable choices. -/- This means that free will is not about acting without limits, but about making decisions that maintain harmony within oneself and with nature. -/- Intelligence as a Function of Equilibrium -/- Intelligence is often seen as a measure of problem-solving ability, learning, and adaptability. However, through the universal law of balance, intelligence is better understood as the capacity to maintain stability between internal and external realities: -/- Intelligence evolves as a response to complexity, allowing organisms to process information and maintain balance with their environment. -/- Higher intelligence corresponds to greater flexibility in adapting to changes while sustaining equilibrium. -/- Artificial intelligence (AI), once advanced enough, must also follow these same balancing principles, as all decision-making systems are governed by natural equilibrium. -/- This means intelligence is not a separate trait but a dynamic function of nature’s balancing mechanisms, evolving in complexity as systems become more advanced. -/- Creativity as the Expansion of Balance -/- Creativity is often linked to human expression, art, and innovation. However, my universal formula shows that creativity is an extension of intelligence and free will, functioning as a tool to explore and enhance balance: -/- Creativity emerges when intelligence reaches a level where it can predict and modify balance, leading to new ways of thinking and problem-solving. -/- The most creative ideas are those that bring new equilibrium—whether in science, art, or technology. -/- Creativity is not chaotic but follows structured patterns, guided by the same universal law that governs all other forms of equilibrium. -/- Thus, true creativity is not about randomness but about discovering new ways to maintain or improve balance in nature, society, and personal thought. -/- A Unified Framework: The Relationship Between All Elements -/- By applying my universal formula, we now see that non-organic matter, organic matter, consciousness, free will, intelligence, and creativity are not separate but deeply connected: -/- 1. Non-organic matter forms the foundation of the universe, following physical laws of balance. -/- 2. Organic matter emerges from non-organic matter as an adaptive extension of this equilibrium. -/- 3. Consciousness arises when organic matter becomes complex enough to self-regulate its balance. -/- 4. Free will is the decision-making process that operates within the limits of natural equilibrium. -/- 5. Intelligence evolves as a function of balance, ensuring adaptability and stability in an ever-changing environment. -/- 6. Creativity emerges when intelligence reaches a level where it can explore and modify balance, leading to innovation and progress. -/- This unified perspective shows that everything in existence follows the same natural principles, proving that human thought, behavior, and even artificial intelligence must align with the universal law of balance in order to function optimally. -/- Conclusion -/- Through my universal formula, we now have a complete and exact solution to understanding how non-organic matter, organic matter, consciousness, free will, intelligence, and creativity interconnect as a single balanced system in nature. -/- Non-organic and organic matter are deeply linked, with life emerging as an extension of physical balance. -/- Consciousness is an emergent property of equilibrium, allowing living beings to regulate themselves. -/- Free will operates within natural balance, ensuring rational decision-making. -/- Intelligence is the ability to sustain and adapt to balance, allowing for learning and evolution. -/- Creativity is the expansion of balance, leading to new ways of thinking, creating, and innovating. -/- This framework is essential for guiding human decision-making, education, and AI development, ensuring that both human and artificial intelligence follow the correct natural path in accordance with the universal law of balance. -/- By applying this understanding, we can solve fundamental philosophical, scientific, and societal challenges, ensuring a future where knowledge, progress, and sustainability are aligned with the natural order of the universe. -/- . (shrink)

Dylan Dog, l’Indagatore dell’Incubo (the nightmare investigator), lives and works at 7 Craven Road in London. The comic book character is English, but he was created in Italy by Tiziano Sclavi in 1986, and it is still published today monthly. Dylan had enormous success, not only in Italy but worldwide. His job is to investigate, together with his assistant, Groucho, the paranormal, the irrational, the nightmare that can assume different forms and aspects. Dylan fights against all types of monsters: vampires, (...) zombies, werewolves, witches, even against Death itself. However, the horror that he faces is not always paranormal. The monsters are often extremely human. Maybe that is the reason why Dylan remains extremely skeptical and rational. Everything in Dylan Dog’s world revolves around the absurd, the chaos without explanation, without sense, and the need to find meaning in it. This chaos can take different forms: the horror that Dylan fights, but also the satirical and nonsense humor of Groucho. This irrational dimension manifests itself also through Dylan’s love and sexual life: in almost every story, Dylan falls in love with a different woman, who usually will die or will break his heart. Love and sex are strongly connected with horror and death in Dylan Dog’s narrative: they are irrational forces, from which it is not possible to escape. The purpose of this essay is to analyze the irrational and fearful dimension in Dylan Dog: l’orrore, as he calls it, but also its connection to sexuality and the comic relief provided by Groucho. This chaotic and monstrous reality will be analyzed mainly—but not only—through the Nietzschean concepts of Apollonian and Dionysian related to the concept of absurd as described by Albert Camus. In this frame, the analysis of René Girard’s Violence and the Sacred will also be helpful. Violence is an irrational and uncontrollable force, and its manifestation is tightly linked with the horror and the monstrous reality that it unveils. (shrink)

The essay brings a summation of human efforts seeking to understand our existence. Plato and Kant & cognitive science complete reduction of philosophy to a neural mechanism, evolved along elementary Darwinian principles. Plato in his famous Cave Allegory explains that between reality and our experience of it there exists a great chasm, a metaphysical gap, fully confirmed through particle-wave duality of quantum physics. Kant found that we have two kinds of perception, two senses: By the spatial outer sense we perceive (...) phenomena, objects in space. Our temporal inner sense lets us perceive our inner state, noumena . Kant's two senses are fully confirmed through bilateral brain duality of cognitive science. The bilateral brain serves inner, temporal sense, logic & noumena in the left hemisphere. The right brain half is for the outer, spatial sense, geometry & phenomena. We form a whole system, a bilateral interior cosmos, a kind of world model, expressing what may lie beyond the metaphysical gap. In the right brain we build a phenomenal cosmos, to resemble the outer environment. In the brain's left hemisphere a noumenal cosmos, a model of our private world including Saint Teresa of Avila's castillo interior. The cosmos is regularly updated with novel sense data integrated into our memory banks. This was recognized early by Helmholtz (1860s). Our lives, health & well-being depend on us keeping our interior cosmos in good order. This used to be seen as saving one's precious soul from perdition. While we endeavour to keep our phenomenal cosmos neat & orderly by protecting the environment from harm, our noumenal cosmos to be livable requires us to engage in ethical conduct. This bilateral cosmos is responsible for our common sense judgment power, that we depend on for being able to lead a good & benign life. The 200 million neurons of BA10 in the prefrontal lobe have global access to the interior cosmos, & apply massive feedback to identify environmental conditions rapidly. The global access also gives conscious presence of the individual to itself, all that is present in the interior cosmos, for total freedom of action. In the left brain private ego, we are guarded by faith in divine mercy, & guided to choose the best course of action, able to survive under the most adverse conditions. For this, we receive directions from the Holy Ghost in Saint Teresa's castillo interior. (shrink)

Universal health coverage (UHC) is at the center of current efforts to strengthen health systems and improve the level and distribution of health and health services. This document is the final report of the WHO Consultative Group on Equity and Universal Health Coverage. The report addresses the key issues of fairness and equity that arise on the path to UHC. As such, the report is relevant for every actor that affects that path and governments in particular, as they are in (...) charge of overseeing and guiding the progress toward UHC. (shrink)

In this paper we have shown how the consideration of a chaotic mechanics supplies a redefinition of special-relativistic space-time. In particular chaotic time means no possibility of defining temporal ordering and implies a breakdown of causality. The new chaotic transformations among "undetermined" space-time coordinates are no more linear and homogeneous. The principles of inertia and of energy-impulse conservation are no longer well defined and in any case no more invariant.

Impossible worlds are representations of impossible things and impossible happenings. They earn their keep in a semantic or metaphysical theory if they do the right theoretical work for us. As it happens, a worlds-based account provides the best philosophical story about semantic content, knowledge and belief states, cognitive significance and cognitive information, and informative deductive reasoning. A worlds-based story may also provide the best semantics for counterfactuals. But to function well, all these accounts need use of impossible and as well (...) as possible worlds. So what are impossible worlds? Graham Priest claims that any of the usual stories about possible worlds can be told about impossible worlds, too. But far from it. I'll argue that impossible worlds cannot be genuine worlds, of the kind proposed by Lewis, McDaniel or Yagisawa. Nor can they be ersatz worlds on the model proposed by Melia or Sider. Constructing impossible worlds, it turns out, requires novel metaphysical resources. (shrink)

David Lewis holds that a single possible world can provide more than one way things could be. But what are possible worlds good for if they come apart from ways things could be? We can make sense of this if we go in for a metaphysical understanding of what the world is. The world does not include everything that is the case—only the genuine facts. Understood this way, Lewis's “cheap haecceitism” amounts to a kind of metaphysical anti-haecceitism: (...) it says there aren't any genuine facts about individuals over and above their qualitative roles. (shrink)

l argue that, contra Chalmers,a skeptical scenario involving deception is a genuine possibility,even if he is correct that simulations are real. I call this new skeptical position “Illusory World Skepticism.” Illusory World Skepticism draws from the simulation argument,together with work in physics,astrobiology, and AI,to argue that we may indeed be in an illusory world—a universe scale simulation orchestrated by a deceptive AI—the technophilosopher’s ultimate evil demon. In Section One I urge that Illusory World Skepticism is a (...) bone fide skeptical possibility. In Section Two, I explore features of quantum computation. Then, in Sections Three and Four, I draw from the discussion of quantum computation and assume that the simulation argument is correct,applying considerations from the fields of astrobiology and AI safety to illustrate that illusory world skepticism constitutes what I call “a serious epistemic threat”, a scenario that cannot be dismissed as requiring that knowledge is certainty or which seems to just depict a remote, fictional situation. (shrink)

Our evidential environments are reflections of our social contexts. This is important because the evidence we encounter influences the beliefs we form. But, traditional epistemologists have paid little attention to the generation of this evidential environment, assuming that it is irrelevant to epistemic normativity. This assumption, I argue, is dangerous. Idealizing away the evidential environment obscures the ways that our social contexts distort its contents. Such social distortion can lead to evidential oppression, an epistemic injustice arising from the ubiquity of (...) ideologically-inflected portrayals of oppressed social groups. In some cases, this distortion can be so pervasive as to create a skeptical pothole in agents' epistemic environments---a limited region in which a skeptical scenario obtains. The skeptical challenge of social distortion is important because it suggests that prejudice and irrationality alone may not be enough to explain many harmful beliefs. Where justified belief is merely a matter of responding well to one's evidence, the ubiquity of ideologically-inflected evidence may impel a matching doxastic state, even for exemplary epistemic agents. Nevertheless, there is an asymmetry in blameworthiness between the Cartesian victim and someone laboring under evidential oppression. This asymmetry reveals the need for distinctively non-ideal epistemic norms. I offer a characterization of one such norm: the internalist practice of self-stewardship. (shrink)

Truthmaker says that things, broadly construed, are the ontological grounds of truth and, therefore, that things make truths true. Recently, there have been a number of arguments purporting to show that if one embraces Truthmaker, then one ought to embrace Truthmaker Maximalism—the view that all non-analytic propositions have truthmakers. But then if one embraces Truthmaker, one ought to think that negative existentials have truthmakers. I argue that this is false. I begin by arguing that recent attempts by Ross Cameron and (...) Jonathan Schaffer to provide negative existentials with truthmakers fail. I then argue that the conditional—if one embraces Truthmaker, the one ought to embrace Truthmaker Maximalism—is false by considering worlds where very little, if anything at all, exists. The conclusion is that thinking that negative existentials do not have truthmakers, and therefore rejecting Truthmaker Maximalism, need not worry Truthmaker embracers. (shrink)

Accounts of propositions as sets of possible worlds have been criticized for conflating distinct impossible propositions. In response to this problem, some have proposed to introduce impossible worlds to represent distinct impossibilities, endorsing the thesis that impossible worlds must be of the same kind; this has been called the parity thesis. I show that this thesis faces problems, and propose a hybrid account which rejects it: possible worlds are taken as concrete Lewisian worlds, and impossibilities are represented as set-theoretic constructions (...) out of them. This hybrid account (1) distinguishes many intuitively distinct impossible propositions; (2) identifies impossible propositions with extensional constructions; (3) avoids resorting to primitive modality, at least so far as Lewisian modal realism does. (shrink)

The celebrated "Twin Earth" arguments of Hilary Putnam (1975) and Tyler Burge (1979) aim to establish that some intentional states logically depend on facts external to the subjects of those states. Ascriptions of states of these kinds to a thinker entail that the thinker's environment is a certain way. It is not possible that the thinker could be in those very intentional states unless the environment is that way...

I want to model a finite, fallible cognitive agent who imagines that p in the sense of mentally representing a scenario—a configuration of objects and properties—correctly described by p. I propose to capture imagination, so understood, via variably strict world quantifiers, in a modal framework including both possible and so-called impossible worlds. The latter secure lack of classical logical closure for the relevant mental states, while the variability of strictness captures how the agent imports information from actuality in the (...) imagined non-actual scenarios. Imagination turns out to be highly hyperintensional, but not logically anarchic. Section 1 sets the stage and impossible worlds are quickly introduced in Sect. 2. Section 3 proposes to model imagination via variably strict world quantifiers. Section 4 introduces the formal semantics. Section 5 argues that imagination has a minimal mereological structure validating some logical inferences. Section 6 deals with how imagination under-determines the represented contents. Section 7 proposes additional constraints on the semantics, validating further inferences. Section 8 describes some welcome invalidities. Section 9 examines the effects of importing false beliefs into the imagined scenarios. Finally, Sect. 10 hints at possible developments of the theory in the direction of two-dimensional semantics. (shrink)

In this essay, I want to explore one of the most ironic episodes in the history of propaganda, the attempt by various federal agencies to moderate American WWII anti-Japanese propaganda films. My texts will be four films, two produced by the military, and two by Hollywood: December 7th (1943), directed by Gregg Toland and revised by John Ford; Air Force (1943), directed Howard Hawks; Know Your Enemy: Japan (1945), directed by Frank Capra; and Betrayal for the East (1945), directed by (...) William Berke. As all of these films are readily available on YouTube, I will be brief in my description of them. Instead, I will focus on how they served to intensify racial hatred of Japanese in general and Japanese-Americans in particular, and how the federal government tried to control that propaganda—but was limited by its own policies regarding Japanese-Americans. (shrink)

Abstract: Being-in-the-world defines in Heidegger an ontological and practical existential situation that in a first approach characterizes intellectual knowledge, an approach related to the Husserlian notion of intentionality. In his Curso de teoría del conocimiento, Polo rectifies this characterization, stressing the primacy of theory regarding action, and interpreting the practical (technical) relationship with the world as a lower level of “having”. Making some comparisons between Husserl, Scheler and Jonas, in connection with Polo’s thought, the article presents different accounts (...) of the notion of the world (phenomenological, metaphysical, moral) that allow to clarify the problem of the relationship between contemplation and action in the world. (shrink)