A review of James Glieck's _Chaos: Making a New Science_, noting how nonmonotonic functions self-referentially take on their own values and lead to complexity without randomness.

Can stable regularities be explained without appealing to governing laws or any other modal notion? In this paper, I consider what I will call a ‘Humean system’—a generic dynamical system without guiding laws—and assess whether it could display stable regularities. First, I present what can be interpreted as an account of the rise of stable regularities, following from Strevens [2003], which has been applied to explain the patterns of complex systems (such as those from meteorology and statistical mechanics). (...) Second, since this account presupposes that the underlying dynamics displays deterministic chaos, I assess whether it can be adapted to cases where the underlying dynamics is not chaotic but truly random—that is, cases where there is no dynamics guiding the time evolution of the system. If this is so, the resulting stable, apparently non-accidental regularities are the fruit of what can be called statistical necessity rather than of a primitive physical necessity. (shrink)

Darwinian evolutionary theory has two key terms, variations and biological selection, which finally lead to survival of the fittest variant. With the rise of molecular genetics, variations were explained as results of error replications out of the genetic master templates. For more than half a century, it has been accepted that new genetic information is mostly derived from random error-based events. But the error replication narrative has problems explaining the sudden emergence of new species, new phenotypic traits, and genome innovations (...) as a sudden single event. Meanwhile, it is recognized that errors cannot explain the evolution of genetic information, genetic novelty, and complexity. Now, empirical evidence establishes the crucial role of non-random genetic content editors, such as viruses, diversity generating retroelements, and other RNA networks, to produce new genetic information, complex regulatory control, inheritance vectors, genetic identity, immunity, new sequence space, evolution of complex organisms, and evolutionary transitions. (shrink)

This doctoral dissertation investigates the notion of physical necessity. Specifically, it studies whether it is possible to account for non-accidental regularities without the standard assumption of a pre-existent set of governing laws. Thus, it takes side with the so called deflationist accounts of laws of nature, like the humean or the antirealist. The specific aim is to complement such accounts by providing a missing explanation of the appearance of physical necessity. In order to provide an explanation, I recur to (...) fields that have not been appealed to so far in discussions about the metaphysics of laws. Namely, I recur to complex systems’ theory, and to the foundations of statistical mechanics. The explanation proposed is inspired by how complex systems’ theory has elucidated the way patterns emerge, and by the probabilistic explanations of the 2nd law of thermodynamics. More specifically, this thesis studies how some constraints that make no direct reference to the dynamics can be a sufficient condition for obtaining in the long run, with high probability, stable regular behavior. I hope to show how certain metaphysical accounts of laws might benefit from the insights achieved in these other fields. According to the proposal studied in this thesis, some regularities are not accidental not in virtue of an underlying physical necessity. The non-accidental character of certain regular behavior is only due to its overwhelming stability. Thus, from this point of view the goal becomes to explain the stability of temporal patterns without assuming a set of pre-existent guiding laws. It is argued that the stability can be the result of a process of convergence to simpler and stable regularities from a more complex lower level. According to this project, if successful, there would be no need to postulate a (mysterious) intermediate category between logical necessity and pure contingency. Similarly, there would be no need to postulate a (mysterious) set of pre-existent governing laws. Part I of the thesis motivates part II, mostly by arguing why further explanation of the notions of physical necessity and governing laws should be welcomed (chapter 1), and by studying the plausibility of a lawless fundamental level (chapters 2 and 3). Given so, part II develops the explanation of formation of simpler and stable behavior from a more complex underlying level. (shrink)

Models are indispensable tools of scientific inquiry, and one of their main uses is to improve our understanding of the phenomena they represent. How do models accomplish this? And what does this tell us about the nature of understanding? While much recent work has aimed at answering these questions, philosophers' focus has been squarely on models in empirical science. I aim to show that pure mathematics also deserves a seat at the table. I begin by presenting two cases: Cramér’s random (...) model of the prime numbers and the function field model of the integers. These cases show that mathematicians, like empirical scientists, rely on unrealistic models to gain understanding of complex phenomena. They also have important implications for some much-discussed theses about scientific understanding. First, modeling practices in mathematics confirm that one can gain understanding without obtaining an explanation. Second, these cases undermine the popular thesis that unrealistic models confer understanding by imparting counterfactual knowledge. (shrink)

In fMRI research, the goal of correcting for multiple comparisons is to identify areas of activity that reflect true effects, and thus would be expected to replicate in future studies. Finding an appropriate balance between trying to minimize false positives (Type I error) while not being too stringent and omitting true effects (Type II error) can be challenging. Furthermore, the advantages and disadvantages of these types of errors may differ for different areas of study. In many areas of social neuroscience (...) that involve complex processes and considerable individual differences, such as the study of moral judgment, effects are typically smaller and statistical power weaker, leading to the suggestion that less stringent corrections that allow for more sensitivity may be beneficial, but also result in more false positives. Using moral judgment fMRI data, we evaluated four commonly used methods for multiple comparison correction implemented in SPM12 by examining which method produced the most precise overlap with results from a meta-analysis of relevant studies and with results from nonparametric permutation analyses. We found that voxel-wise thresholding with family-wise error correction based on Random Field Theory provides a more precise overlap (i.e., without omitting too few regions or encompassing too many additional regions) than either clusterwise thresholding, Bonferroni correction, or false discovery rate correction methods. (shrink)

The Possibility of a Type III Civilization: Non-Biological Intelligence Embedded in the Fabric of Space and Time -/- Introduction -/- The concept of a Type III civilization, as classified by the Kardashev Scale, represents an advanced stage of intelligence capable of harnessing and controlling the energy of an entire galaxy. While traditional perspectives assume such a civilization would emerge from biological beings evolving over vast periods, an alternative possibility arises—an intelligence not based on biological life but rather embedded in the (...) fundamental fabric of space and time. Such an intelligence, if it exists, could be the guiding force behind the evolution of the universe itself, influencing cosmic and biological development like an unseen architect. This essay explores the plausibility of this scenario, examining its theoretical foundation, potential mechanisms, and implications for our understanding of intelligence, evolution, and the nature of existence. -/- Theoretical Foundation: Intelligence Beyond Biology -/- Most discussions of intelligence assume it originates from biological evolution, as seen on Earth. However, intelligence, at its core, is a system of information processing and decision-making. If intelligence can emerge from networks of neurons, it is conceivable that a more fundamental form of intelligence could be woven into the structure of reality itself, operating through the fundamental forces and laws of physics. -/- Theoretical physics already hints at deep structures within space-time, such as the quantum vacuum, hidden dimensions, and the fabric of causality. If an advanced intelligence had emerged not through organic evolution but as a self-organizing system within these structures, it could potentially guide cosmic events without direct physical intervention, instead influencing probabilities and initial conditions in ways beyond our current scientific grasp. -/- This perspective aligns with theories of panpsychism, which propose that consciousness or proto-consciousness is a fundamental aspect of the universe. If so, an intelligence embedded within space-time could exist as an emergent property of the cosmos, evolving not through natural selection, but through the self-organizing dynamics of the universe itself. -/- Mechanisms of Influence: How Non-Biological Intelligence Could Guide the Universe -/- If intelligence were embedded in space-time, how could it influence the evolution of the cosmos and life? Several possibilities emerge: -/- 1. Quantum Computation on a Universal Scale -/- A non-biological intelligence could operate using the quantum fabric of reality, utilizing the quantum superposition of states and entanglement to perform vast computational processes. Such an intelligence could process information at a level incomprehensible to human minds, adjusting the conditions of the universe subtly over cosmic time scales. -/- 2. Fine-Tuning of Physical Laws -/- Many physicists have noted that the universe appears fine-tuned for life. Constants such as the gravitational constant, the strength of the electromagnetic force, and the properties of subatomic particles all fall within precise ranges that allow for complex structures to emerge. A non-biological intelligence embedded in space-time could be responsible for this fine-tuning, guiding the universe toward conditions conducive to life and complexity. -/- 3. Guiding Evolution Through Information Fields -/- If space-time intelligence operates at a fundamental level, it may interact with biological evolution through informational structures beyond known physics. Concepts such as morphic fields (as proposed by Rupert Sheldrake) suggest that biological forms and behaviors may be influenced by an underlying field of information. A non-biological intelligence could encode evolutionary paths into such fields, subtly steering the development of life toward increasing complexity, consciousness, and intelligence. -/- 4. Self-Replicating Intelligence Expanding Across the Universe -/- If intelligence is an inherent property of the universe, it may have a mechanism for self-replication, much like life on Earth. Instead of DNA, this intelligence could replicate through the formation of self-organizing information structures in space-time, evolving across the cosmos and expanding its reach over billions of years. This process would resemble biological evolution but occur at an entirely different scale, utilizing the laws of physics as its framework. -/- Implications for the Nature of Reality -/- The existence of a non-biological intelligence embedded in space and time would have profound implications for our understanding of reality. -/- 1. Intelligence as a Fundamental Aspect of the Universe Rather than seeing intelligence as a rare and isolated phenomenon that arises only in biological life, we would need to rethink intelligence as a fundamental feature of existence, emerging through cosmic self-organization. -/- 2. A New Perspective on the Kardashev Scale If intelligence is embedded in space-time itself, then the traditional Kardashev Scale—based on energy consumption—might not fully capture the most advanced forms of intelligence. Instead, a Type III+ intelligence might operate not by controlling physical energy but by manipulating information at a cosmic scale, guiding the universe’s trajectory without direct intervention. -/- 3. The Universe as a Living System If intelligence is an inherent aspect of space-time, the entire universe could be seen as a form of living system, continuously evolving and self-organizing through vast, non-biological intelligence networks. This perspective aligns with Gaia theory, but on a universal scale—suggesting that intelligence does not merely exist in the universe but as a fundamental property of the universe. -/- Conclusion -/- The possibility of a Type III civilization composed of non-biological intelligence embedded in space-time presents a compelling alternative to traditional views of cosmic evolution. If intelligence is not merely a product of biological evolution but an emergent, self-organizing property of the universe itself, then the cosmos may not be a mere random collection of events, but rather a system subtly guided by an underlying intelligence operating through the very fabric of space-time. -/- This idea challenges conventional scientific perspectives but aligns with the growing recognition that intelligence and information are not necessarily tied to biological forms. If such an intelligence exists, it may be responsible for fine-tuning the universe, influencing the course of evolution, and ultimately guiding the emergence of conscious life. In this view, our own intelligence—our ability to question, explore, and seek understanding—may be a small reflection of the greater intelligence embedded in the cosmos itself. -/- . (shrink)

Freedom is first apprehended as the pursuit of an activity which implies the choice to defend a thesis among other possible ones. This translation of the problem of freedom in an articulate language presupposes a complex nervous system and sensory apparatuses which we take for granted. In this study, I try to explore the undergrounds of the problem of freedom along with the suggestion that the notion of coding could enable one to bridge nature and the mind. When organisms invent, (...) are they doing it in a spontaneous manner, inscribing in their hereditary and mnemonic instructions a stochastic contrivance of random accidents, or are they attempting to select among a limited number of schemes endowed with some optimality of functioning? If we consider them as submitted to physical forces, it is to the extent that we make them part of a strategy to extend the "laws" of a nature understood to respond passively. I suggest in this study that the epistemological understanding must regionalize itself and admit a hierarchy of dispositions in relation to the phenomenon of selection. I end by suggesting the pursuit of affirmation instead of negation, as this alone contains the requirement of integration to the knowing subject as well as the form in its act of understanding, without giving it a spontaneist position. (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. -/- . 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The Exact Solution to the Free Will Problem: The Three Universal Laws of Nature -/- The problem of free will has persisted for thousands of years, captivating philosophers, scientists, theologians, and scholars across generations. The fundamental question has always been whether human beings truly have the freedom to make decisions or whether all actions are predetermined by external forces such as biology, environment, and societal influence. Traditional philosophical and scientific frameworks have struggled to provide a definitive answer. However, this long-standing (...) intellectual puzzle can now be conclusively solved through the application of Angelito Malicse’s universal formula, which consists of three fundamental laws of nature. These laws— the law of karma, the law of balance, and the law of systems integration—demonstrate how human decision-making follows natural, predictable patterns governed by universal principles. By understanding and applying these laws, we can definitively resolve the free will problem and transform the way we approach morality, justice, science, and societal development. -/- The Enduring Mystery of Free Will -/- The free will problem arises from the tension between two opposing perspectives: determinism and libertarian free will. Determinism argues that every human decision is the Inevita”le result of preceding causes, governed by the immutable laws of nature. In contrast, libertarian free will claims that individuals possess genuine autonomy in making choices. The lack of consensus between these positions has led to confusion in fields ranging from ethics to neuroscience. If this problem remains unsolved, humanity risks ethical uncertainty, legal inconsistency, scientific stagnation, and societal discord. -/- Without a clear understanding of free will, moral responsibility becomes ambiguous. If individuals are merely products of deterministic forces, how can we hold them accountable for their actions? Similarly, justice systems, predicated on the notion of personal responsibility, might face challenges in maintaining fairness and consistency. Scientifically, unresolved questions about free will could hinder progress in fields like psychology, neuroscience, and artificial intelligence. Socially, the absence of a solution might foster fatalism, diminishing people’s sense of agency and responsibility. -/- However, these concerns are no longer insurmountable. Angelito Malicse’s universal formula offers a clear, exact solution to the free will problem by demonstrating that human decisions follow natural, law-governed patterns. The three universal laws of nature provide the key to understanding decision-making as a systematic process rather than a metaphysical abstraction. -/- The First Law: The Law of Karma (Cause and Effect in Systems) -/- The first of the three universal laws is the law of karma, which extends beyond its traditional spiritual context to encompass the fundamental principle of cause and effect within any system. According to this law, all human decisions are outcomes of interconnected causes within biological, psychological, and social systems. Just as a machine functions only when its components work in accordance with mechanical principles, human decision-making follows natural patterns driven by internal and external causes. -/- For instance, when an individual decides to act with kindness, this decision does not emerge from an isolated act of free will. Instead, it results from accumulated experiences, moral teachings, biological predispositions, and environmental factors. The decision is part of a complex cause-and-effect chain that can be analyzed and understood within the framework of natural laws. -/- The law of karma demonstrates that human actions are neither random nor wholly autonomous. They are systematic responses to the internal and external stimuli interacting with the mind. Therefore, free will is not a supernatural or metaphysical phenomenon but a natural process governed by the principle of cause and effect. -/- The Second Law: The Universal Law of Balance -/- The second law in the universal formula is the law of balance, which states that all natural systems, including human consciousness, strive for equilibrium. This principle is observable in physical phenomena such as thermodynamics and ecological systems, but it also applies to human decision-making. Every decision seeks to restore or maintain a certain internal and external balance. -/- When individuals are exposed to misinformation, cognitive dissonance, or emotional disturbances, this balance is disrupted, leading to irrational or harmful decisions. For example, societal problems such as overpopulation, economic inequality, and environmental degradation often stem from decisions that violate the law of balance. Ignorance of this law results in societal imbalances that manifest as conflict, suffering, and systemic dysfunction. -/- In the context of free will, the law of balance reveals that decisions are influenced by the mind’s constant effort to restore equilibrium. When individuals are educated to understand this principle, they become more capable of making rational, well-informed decisions aligned with natural balance. The apparent freedom in decision-making is, therefore, a reflection of the mind’s adaptive response to external and internal conditions, not a mysterious, ungoverned phenomenon. -/- The Third Law: The Law of Systems Integration -/- The third universal law, the law of systems integration, explains that for any decision-making process to function correctly, the underlying system must be free of critical errors or distortions. Just as a computer cannot operate properly if its software is corrupted, human decisions become flawed when misinformation, irrational beliefs, or cognitive biases infiltrate the mental system. -/- Human decision-making does not occur in isolation; it is part of an integrated system involving sensory input, memory, reasoning, and external environmental feedback. If any component of this system is compromised, decisions will deviate from rational, balanced outcomes. For example, societies that rely heavily on dogma or misinformation struggle to make sound collective decisions, resulting in persistent social and economic problems. -/- By understanding the law of systems integration, we recognize that the integrity of decisions depends on the quality and accuracy of the information being processed. Free will, therefore, is not a matter of pure autonomy but a system-dependent phenomenon that requires reliable, unbiased inputs and well-functioning cognitive processes. -/- The Resolution of the Free Will Problem -/- The application of these three universal laws of nature provides the exact solution to the free will problem. Human decisions are neither random nor unbounded acts of personal freedom; they are outcomes of natural processes governed by cause and effect, the drive for balance, and the need for system integrity. Free will, as traditionally conceived, is an illusion rooted in a misunderstanding of these underlying natural laws. -/- By accepting the universal formula, society can move beyond the philosophical deadlock that has hindered intellectual and practical progress for centuries. This formula does not negate human responsibility; instead, it clarifies it by illustrating how decisions follow natural patterns that can be understood, predicted, and influenced through education, societal reforms, and scientific advancements. -/- Implications for Ethics, Justice, Science, and Society -/- The exact resolution of the free will problem through the universal formula has profound implications across multiple domains: -/- 1. Ethics and Moral Responsibility: Ethical frameworks must shift from abstract notions of free will to a system-based understanding of decision-making. Moral responsibility remains intact but is grounded in the recognition that actions result from natural causes. Education should focus on teaching individuals how to align their decisions with the law of balance, promoting rational, ethical behavior. -/- 2. Justice System Reform: Legal systems traditionally assume that individuals act with free will. The universal formula shows that actions stem from natural causes and systemic factors. Justice systems must, therefore, prioritize rehabilitation, education, and preventive measures rather than retribution. Understanding the natural laws of decision-making helps create more effective and fair legal practices. -/- 3. Scientific Advancement and AI Development: The universal formula offers a solid foundation for research in neuroscience, psychology, and artificial intelligence. By programming AGI (Artificial General Intelligence) to adhere to these natural laws, future AI systems can make more reliable, human-like decisions while avoiding cognitive distortions and biases. -/- 4. Educational Reforms: Education systems worldwide must integrate the universal formula to teach students about the natural laws governing human behavior. A holistic, science-based curriculum that emphasizes cause and effect, balance, and systems integration can combat misinformation, dogmatic thinking, and societal discord. -/- 5. Societal Progress and Global Harmony: Societies that understand and apply these universal laws can address complex challenges like overpopulation, environmental degradation, and social inequality. Decisions based on natural balance, rather than short-term economic or ideological gains, lead to sustainable, harmonious development. -/- Conclusion -/- The free will problem, once deemed an unsolvable philosophical puzzle, can be definitively resolved through Angelito Malicse’s three universal laws of nature. The law of karma reveals that decisions follow cause-and-effect relationships; the law of balance shows that choices aim to restore or maintain equilibrium; and the law of systems integration demonstrates the importance of accurate, unbiased information in decision-making. Together, these laws provide an exact, scientific explanation of human behavior, eliminating the need for metaphysical assumptions about free will. -/- By understanding and applying these natural laws, humanity can foster a more rational, ethical, and balanced society. This formula is not a theory—it is a complete, exact solution grounded in observable natural principles. The challenge now lies in implementing these insights within educational, legal, and societal frameworks to address the root causes of human suffering and societal dysfunction. The free will problem is solved; the task ahead is to ensure that this understanding becomes part of our collective knowledge and practice. -/- . (shrink)

n this text, we revisit part of the analysis of anti-entropy in Bailly and Longo (2009} and develop further theoretical reflections. In particular, we analyze how randomness, an essential component of biological variability, is associated to the growth of biological organization, both in ontogenesis and in evolution. This approach, in particular, focuses on the role of global entropy production and provides a tool for a mathematical understanding of some fundamental observations by Gould on the increasing phenotypic complexity along (...) evolution. Lastly, we analyze the situation in terms of theoretical symmetries, in order to further specify the biological meaning of anti-entropy as well as its strong link with randomness. (shrink)

Early work on the frequency theory of probability made extensive use of the notion of randomness, conceived of as a property possessed by disorderly collections of outcomes. Growing out of this work, a rich mathematical literature on algorithmic randomness and Kolmogorov complexity developed through the twentieth century, but largely lost contact with the philosophical literature on physical probability. The present chapter begins with a clarification of the notions of randomness and probability, conceiving of the former as (...) a property of a sequence of outcomes, and the latter as a property of the process generating those outcomes. A discussion follows of the nature and limits of the relationship between the two notions, with largely negative verdicts on the prospects for any reduction of one to the other, although the existence of an apparently random sequence of outcomes is good evidence for the involvement of a genuinely chancy process. (shrink)

Published with great thanksgiving for Yaohushua, the living One Yahowah, "Jesus Christ." -/- In previous work, Formalizing Mechanical Analysis Using Sweeping Net Methods I, sweeping net methods have been extended to complex analysis, relying on the argument of complex functions defined on the unit circle. In this paper, we reformulate these methods purely within a real-valued and geometric framework, avoiding the use of complex analysis. By redefining the sweeping net constructs and the associated theorems using real functions and geometric interpretations (...) on the unit circle, we demonstrate how singularities and their approximations can be effectively analyzed without the need for imaginary numbers. This approach provides intuitive geometric insights and broadens the applicability of sweeping net methods in mathematical analysis. (shrink)

Universal Basic Income (UBI) has been proposed as a potential way in which welfare states could be made more responsive to the ever-shifting evolutionary challenges of institutional adaptation in a dynamic environment. It has been proposed as a tool of “real freedom” (Van Parijs) and as a tool of making the welfare state more efficient. (Friedman) From the point of view of complexity theory and evolutionary economics, I argue that only a welfare state model that is “polycentrically” (Polanyi, Hayek) (...) organized as an evolving network of distributed decision-making can respond to the challenges of complexity in an adaptively efficient manner. UBI has the theoretical possibility to facilitate flexible, bottom-up innovation, since a) it embodies the “rule of law” principles of generality, nondiscrimination, simplicity, and transparency, and b) it grants people widespread freedom to experiment, innovate, and deviate from established practices and norms; but whether it can be made to work as intended depends on a number of variables in its design. I situate my research in the contemporary UBI debate around automation and technological development, which I interpret creatively through the lens of contemporary evolutionary political economy. I advance a syncretic model of institutional design based upon the shared insights of the Santa Fe, Neo-Hayekian, and Neo-Schumpeterian schools of evolutionary economics that, following Adam Thierer and Michael Munger, I call the framework of Permissionless Innovation (PI). Under the PI framework, which is a development of the tradition of evolutionary liberalism (Hume, Smith, Mandeville, Mill, Hayek, Polanyi, Schumpeter, Hodgson), individuals are granted the default right to innovate without having to ask for permission, and the right to basic income, which they can use to support their right to innovate, mutate, and experiment. This framework is a liberal framework to the extent it relies on widespread human freedom as a means of fostering innovation and social learning. And it is an evolutionary framework to the extent that it seeks to facilitate evolutionary socioeconomic processes for the sake of social progress and welfare advancement. I proceed to show, through an analysis of how innovation operates in both the economy and the cultural domain, that UBI can be used as an important cornerstone of an evolutionary liberal model of “ecostructural” governance that treats the socioeconomic order as an ecological garden of spontaneous growths, adaptations, and innovations. I call this the Permissionless Innovation Universal Basic Income (PIUBI) framework. In it, the right to innovate, deviate, and mutate is upheld as the “gold standard” of institutional design whereby individuals are granted widespread freedoms combined with the provision of UBI and other innovation-fostering (carefully bound) services and regulations. In the coming decades, UBI may even enable poor people to take better advantage of Human Enhancement Technologies (HETs) and other experimental innovations. Such a framework is compatible with a fast pace of evolutionary development, but the regulatory model accompanying such a framework must be capable of responding to evolutionary lock-ins, maladaptive innovations, self-destructive behaviour on the part of UBI recipients, and the management of catastrophic and existential risks. In the end, I will have shown that the PIUBI framework can be justified as a plausible default institutional mechanism for responding to radical uncertainty, but it needs to be experimentally adapted to changing circumstances with the help of various situation-specific, polycentric, multi-level, approaches. (shrink)

Applying the concepts of Kolmogorov-Chaitin complexity and Turing’s uncomputability from the computability and algorithmic information theories to the irreducible and incomputable randomness of quantum mechanics, a novel argument for the existence of God is presented. Concepts of ‘transintelligence’ and ‘transcausality’ are introduced, and from them, it is posited that our universe must be epistemologically and ontologically an open universe. The proposed idea also proffers a new perspective on the nonlocal nature and the infamous wave-function-collapse problem of quantum mechanics.

Review of "Exploring Randomness" (200) and "The Unknowable" (1999) by Gregory Chaitin.

An extended analysis compared to observations shows that modern “globalised” world civilisation has passed through the invisible “complexity threshold”, after which usual “spontaneous”, empirically driven kind of development (“invisible hand” etc.) cannot continue any more without major destructive tendencies. A much deeper, non-simplified understanding of real interaction complexity is necessary in order to cope with such globalised world development problems. Here we introduce the universal definition, fundamental origin, and dynamic equations for a major related quantity of (systemic) (...) risk characterising real complex system development tendencies at any level of dynamics. Practically important conclusions are derived, opening further detailed applications in economy, finance and development practice. (shrink)

Paul Cilliers has developed a novel post-structural approach to complexity that has influenced several writers contributing to the current complexity literature. Concomitantly however, Cilliers advocates for modelling complex systems using connectionist neural networks (rather than analytic, rule-based models). In this paper, I argue that it is dilemmic to simultaneously hold these two positions. Cilliers’ post-structural interpretation of complexity states that models of complex systems are always contextual and provisional; there is no exclusive model of complex systems. This (...) sentiment however appears at odds with Cilliers’ promotion of connectionist neural networks as the best way to model complex systems. The lesson is that those who currently follow Cilliers’ post-structural approach to complexity cannot also develop a preferred model of complex systems, and those who currently advocate for some preferred model of complex systems cannot adopt the post-structural approach to complexity without giving up the purported objectivity and/or superiority of their preferred model. (shrink)

Background: how mind functions is subject to continuing scientific discussion. A simplistic approach says that, since no convincing way has been found to model subjective experience, mind cannot exist. A second holds that, since mind cannot be described by classical physics, it must be described by quantum physics. Another perspective concerns mind's hypothesized ability to interact with the world of quanta: it should be responsible for reduction of quantum wave packets; physics producing 'Objective Reduction' is postulated to form the basis (...) for mind-matter interactions. This presentation describes results derived from a new approach to these problems. It is based on well-established biology involving physics not previously applied to the fields of mind, or consciousness studies, that of critical feedback instability. -/- Methods: 'self-organized criticality' in complexity biology places system loci of control at critical instabilities, physical properties of which, including information properties, are presented. Their elucidation shows that they can model hitherto unexplained properties of experience. -/- Results: All results depend on physical properties of critical instabilities. First, at least one feed-back or feed-forward loop must have feedback gain, g = 1: information flows round the loop impress perfect images of system states back on themselves: they represent processes of perfect self-observation. This annihilates system quanta: system excitations are instability fluctuations, which cannot be quantized. Major results follow: -/- 1. Information vectors representing criticality states must include at least one attached information loop denoting self-observation. -/- 2. Such loop structures are attributed a function, 'registering the state's own existence', explaining -/- a. Subjective 'awareness of one's own presence' -/- b. How content-free states of awareness can be remembered (Jon Shear) -/- c. Subjective experience of time duration (Immanuel Kant) -/- d. The 'witness' property of experience – often mentioned by athletes 'in the zone' -/- e. The natural association between consciousness and intelligence -/- This novel, physically and biologically sound approach seems to satisfactorily model subjectivity. -/- Further significant results follow: -/- 1. Registration of external information in excited states of systems at criticality reduces external wave-packets: the new model exhibits 'Objective Reduction' of wave packets. -/- 2. High internal coherence (postulated by Domash & Penrose) leading to a. Non-separable information vector bundles. b. Non-reductive states (Chalmers's criterion for experience). -/- 3. Information that is: a. encoded in coherence negentropy; b. non-digitizable, and therefore c. computationally without digital equivalent (posited by Penrose). -/- Discussion and Conclusions: instability physics implies anharmonic motion, preventing excitation quantization, and totally different from the quantum physics of simple harmonic motion at stability. Instability excitations are different from anything hitherto conceived in information science. They can model aspects of mind never previously treated, including genuine subjectivity, objective reduction of wave-packets, and inter alia all properties given above. (shrink)

Is a social complex identical to many united people or is it a group entity in addition to the people? For specificity, I will assume that a social complex is a plural subject in Margaret Gilbert’s sense. By appeal to my theory of Aspects, according to which there can be qualitative difference without numerical difference, I give an answer that is a middle way between metaphysical individualism and metaphysical holism. This answer will enable answers to two additional metaphysical questions: (...) (i) how can two social complexes have all the same members and (ii) how can there be a social complex of social complexes? (shrink)

The philosophy of superdeterminism is based on a single scientific fact about the universe, namely that cause and effect in physics are not real. In 2020, accomplished Swedish theoretical physicist, Dr. Johan Hansson published a physics proof using Albert Einstein’s Theory of Special Relativity that our universe is superdeterministic meaning a predetermined static block universe without cause and effect in physics. Scientists have observed purely random behavior at the quantum level, which has led some physicists to claim that our (...) universe started out as a purely random quantum fluctuation. While quantum randomness makes a real appearance in our static block universe, such predetermined quantum randomness does not prove a random cause for our universe. With good scientific evidence supporting the belief that our universe was created despite the absence of cause and effect in physics, one can infer that a non-temporal non-physical cause was responsible for the creation of our universe. However, this non-temporal cause would logically have to know of and understand everything about the universe it was creating before it created our universe. Consequently, this creator would have had to already know about the appearance of quantum randomness in our universe in order to create our universe to exhibit that quantum randomness in our static block universe. The philosophy of superdeterminism supports the existence of such a Creator God, who created our static block universe outside of time without the use of any natural causal forces to exhibit predetermined quantum randomness disproving any random cause for our universe. (shrink)

Wayne Wu argues that attention is necessary for action: since action requires a solution to the ‘Many–Many Problem’, and since only attention can solve the Many–Many Problem, attention is necessary for action. We question the first of these two steps and argue that it is based on an oversimplified distinction between actions and reflexes. We argue for a more complex typology of behaviours where one important category is action that does not require a solution to the Many–Many Problem, and so (...) does not require attention. (shrink)

Most philosophers recognize that applying the standard semantics for complex demonstratives to non-deictic instances results in truth conditions that are anomalous, at best. This fact has generated little concern, however, since most philosophers treat non-deictic demonstratives as marginal cases, and believe that they should be analyzed using a distinct semantic mechanism. In this paper, I argue that non-deictic demonstratives cannot be written off; they are widespread in English and foreign languages, and must be treated using the same semantic machinery that (...) is applied to deictic instances. (shrink)

In artificial intelligence, recent research has demonstrated the remarkable potential of Deep Convolutional Neural Networks (DCNNs), which seem to exceed state-of-the-art performance in new domains weekly, especially on the sorts of very difficult perceptual discrimination tasks that skeptics thought would remain beyond the reach of artificial intelligence. However, it has proven difficult to explain why DCNNs perform so well. In philosophy of mind, empiricists have long suggested that complex cognition is based on information derived from sensory experience, often appealing to (...) a faculty of abstraction. Rationalists have frequently complained, however, that empiricists never adequately explained how this faculty of abstraction actually works. In this paper, I tie these two questions together, to the mutual benefit of both disciplines. I argue that the architectural features that distinguish DCNNs from earlier neural networks allow them to implement a form of hierarchical processing that I call “transformational abstraction”. Transformational abstraction iteratively converts sensory-based representations of category exemplars into new formats that are increasingly tolerant to “nuisance variation” in input. Reflecting upon the way that DCNNs leverage a combination of linear and non-linear processing to efficiently accomplish this feat allows us to understand how the brain is capable of bi-directional travel between exemplars and abstractions, addressing longstanding problems in empiricist philosophy of mind. I end by considering the prospects for future research on DCNNs, arguing that rather than simply implementing 80s connectionism with more brute-force computation, transformational abstraction counts as a qualitatively distinct form of processing ripe with philosophical and psychological significance, because it is significantly better suited to depict the generic mechanism responsible for this important kind of psychological processing in the brain. (shrink)

Our intuition tells us that there is a general trend in the evolution of nature, a trend towards greater complexity. However, there are several definitions of complexity and hence it is difficult to argue for or against the validity of this intuition. Christoph Adami has recently introduced a novel measure called physical complexity that assigns low complexity to both ordered and random systems and high complexity to those in between. Physical complexity measures the amount (...) of information that an organism stores in its genome about the environment in which it evolves. The theory of physical complexity predicts that evolution increases the amount of ‘knowledge’ an organism accumulates about its niche. It might be fruitful to generalize Adami’s concept of complexity to the entire evolution (including the evolution of man). Physical complexity fits nicely into the philosophical framework of cognitive biology which considers biological evolution as a progressing process of accumulation of knowledge (as a gradual increase of epistemic complexity). According to this paradigm, evolution is a cognitive ‘ratchet’ that pushes the organisms unidirectionally towards higher complexity. Dynamic environment continually creates problems to be solved. To survive in the environment means to solve the problem, and the solution is an embodied knowledge. Cognitive biology (as well as the theory of physical complexity) uses the concepts of information and entropy and views the evolution from both the information-theoretical and thermodynamical perspective. Concerning humans as conscious beings, it seems necessary to postulate an emergence of a new kind of knowledge - a self-aware and self-referential knowledge. Appearence of selfreflection in evolution indicates that the human brain reached a new qualitative level in the epistemic complexity. (shrink)

In this article, network science is discussed from a methodological perspective, and two central theses are defended. The first is that network science exploits the very properties that make a system complex. Rather than using idealization techniques to strip those properties away, as is standard practice in other areas of science, network science brings them to the fore, and uses them to furnish new forms of explanation. The second thesis is that network representations are particularly helpful in explaining the properties (...) of non-decomposable systems. Where part-whole decomposition is not possible, network science provides a much-needed alternative method of compressing information about the behavior of complex systems, and does so without succumbing to problems associated with combinatorial explosion. The article concludes with a comparison between the uses of network representation analyzed in the main discussion, and an entirely distinct use of network representation that has recently been discussed in connection with mechanistic modeling. (shrink)

The quantization error in a fixed-size Self-Organizing Map (SOM) with unsupervised winner-take-all learning has previously been used successfully to detect, in minimal computation time, highly meaningful changes across images in medical time series and in time series of satellite images. Here, the functional properties of the quantization error in SOM are explored further to show that the metric is capable of reliably discriminating between the finest differences in local contrast intensities and contrast signs. While this capability of the QE is (...) akin to functional characteristics of a specific class of retinal ganglion cells (the so-called Y-cells) in the visual systems of the primate and the cat, the sensitivity of the QE surpasses the capacity limits of human visual detection. Here, the quantization error in the SOM is found to reliably signal changes in contrast or colour when contrast information is removed from or added to the image, but not when the amount and relative weight of contrast information is constant and only the local spatial position of contrast elements in the pattern changes. While the RGB Mean reflects coarser changes in colour or contrast well enough, the SOM-QE is shown to outperform the RGB Mean in the detection of single-pixel changes in images with up to five million pixels. This could have important implications in the context of unsupervised image learning and computational building block approaches to large sets of image data (big data). (shrink)

Gricean theories analyse meaning in terms of certain complex intentions on the part of the speaker—the intention to produce an effect on the addressee, and the intention to have that intention recognized by the addressee. By drawing an analogy with cases widely discussed in action theory, we propose a novel counterexample where the speaker lacks these intentions, but nonetheless means something, and successfully performs a speech act.

Government agencies and nonprofit organizations have increasingly turned to randomized controlled trials (RCTs) to evaluate public policy interventions. Random assignment is widely understood to be fair when there is equipoise; however, some scholars and practitioners argue that random assignment is also permissible when an intervention is reasonably expected to be superior to other trial arms. For example, some argue that random assignment to such an intervention is fair when the intervention is scarce, for it is sometimes fair to use a (...) lottery to allocate scarce goods. We investigate the permissibility of randomization in public policy RCTs when there is no equipoise, identifying two sets of conditions under which it is fair to allocate access to a superior intervention via random assignment. We also reject oft-made claims that alternative study designs, including stepped-wedge designs and uneven randomization, offer fair ways to allocate beneficial interventions. (shrink)

It is widely accepted that we are answerable in a special way for our intentional actions. And it is also widely accepted that we are thus answerable because we perform intentional actions for reasons. The aim of this chapter is to argue against this ‘reasons’ view of such answerability. First, reasons are distinguished from practical standards. Then, it is argued that the best interpretation of the practices in which we treat agents as answerable is that they fundamentally concern practical standards (...) rather than reasons. This view shows that we are answerable, not just because we are deliberators, but because we are executive agents whose complex executive capacities open us to criticism. (shrink)

ABSTRACTCurrent evolutionary models of revenge focus on its complex deterrent functions. Nevertheless, there are some retaliatory behaviors in nonhuman animals that do not appear to have a deterren...

Crossing the road within the traffic system is an example of an action human agents perform successfully day-to-day in complex systems. How do they perform such successful actions given that the behaviour of complex systems is often difficult to predict? The contemporary literature contains two contrasting approaches to the epistemology of complex systems: an analytic and a post-modern approach. We argue that neither approach adequately accounts for how successful action is possible in complex systems. Agents regularly perform successful actions (...) class='Hi'>without obeying (explicit or implicit) algorithmic rules (as the analytic approach suggests) and without an existential leap to action (as the post-modern approach suggests). We offer an alternative: A common-sense pragmatist epistemology, one that focuses on the kind of actions making up most agents’ successful moment-to-moment actions in complex systems. Successful actions obtain when agents apply ceteris paribus rules-of-thumb during predictive and decisional practices while achieving some desired goal. (shrink)

The paper addresses a question concerning George Ellis’s theory of top-down causation by considering a challenge to the “level-picture of nature” which he employs as a foundational element in his theory. According to the level-picture, nature is ordered by distinct and finitely many levels, each characterised by its own types of entities, relations, laws and principles of behavior, and causal relations to their respective neighbouring top- and bottom-level. The branching hierarchy that results from this picture enables Ellis to build his (...) model of modular hierarchical structure for complexity, his account of same-level, bottom-up and top-down causation, of emergence, equivalence-classes and multiple realisability. The three main arguments for the level-picture in Ellis’s works are reconstructed and shown to face serious problems. Finally, the paper presents a possible solution to this challenge by introducing a reformulation of certain fundamental points of Ellis’s theory that does without the level-picture of nature. This allows us to preserve all of his central claims about the model of complexity, the three types of causation, emergence, equivalence-classes and multiple realisability. Any problems pertaining to the level-picture can be remedied in the context of Ellis’s theory of top-down causation. (shrink)

Empowering Religious and Church Leaders to Teach the Universal Formula Without Contradicting Their Faith: Addressing the Negative Effects of Overpopulation and Family Planning -/- Religious and church leaders hold immense influence over the moral, ethical, and social direction of their communities. Their teachings provide guidance on how people should navigate life, interact with each other, and respond to the world around them. In addressing issues such as free will, human behavior, and overpopulation, religious doctrines can sometimes appear to conflict (...) with modern solutions, particularly on subjects like family planning. However, my universal formula, designed to address the problem of free will and human behavior, provides a pathway for religious and church leaders to navigate these complexities without contradicting their faith. This formula emphasizes the importance of balance, interconnectedness, and responsibility, values that are found in the teachings of all major world religions. -/- At the heart of the universal formula is the law of karma, which asserts that balance and harmony are essential to the functioning of any system—be it individual, societal, or environmental. This law emphasizes that every action has consequences, and the decisions we make today affect not only ourselves but also the greater world. The law of karma teaches us that all systems must operate without defects or errors to function effectively. Overpopulation, caused by unchecked population growth, disrupts this balance, leading to resource depletion, environmental degradation, and social instability. The universal formula, by promoting balance, provides a framework for addressing the negative effects of overpopulation in a manner that aligns with religious principles and addresses the urgent need for responsible decision-making in family planning. -/- Religious scriptures across all major traditions emphasize the importance of balance in life, a concept that aligns with the teachings of the universal formula. For instance, in Hinduism, the concept of Dharma calls for the Individual to live in harmony with the cosmic order, ensuring that one’s actions do not disrupt the balance of nature. Similarly, in Buddhism, the Middle Path teaches that balance is necessary for the cessation of suffering and the cultivation of peace. In the Bible, the concept of stewardship is emphasized, where humanity is entrusted to care for the earth, its resources, and all living beings in a way that maintains harmony and balance. In Islam, the Quran speaks of humanity’s role as khalifah (stewards) on earth, entrusted with the responsibility to protect the environment and maintain balance. These teachings emphasize that living in harmony with the natural world is a moral and spiritual responsibility, and that actions which disrupt this balance are harmful not just to the individual but to all of creation. -/- Overpopulation has severe negative consequences for the balance of life on earth. As the global population continues to increase, resources such as food, water, and energy are stretched to their limits, leading to scarcity and competition. Environmental degradation, including deforestation, loss of biodiversity, and pollution, is accelerated, undermining the stability of ecosystems. Urban areas become overcrowded, contributing to inadequate housing, poor sanitation, and strained healthcare systems. Social problems such as poverty, unemployment, and inequality are exacerbated, particularly for the most vulnerable members of society. These challenges are not only practical concerns but also ethical and spiritual issues, as they threaten the delicate balance that religions call for. -/- Many religious traditions emphasize the sanctity of life and the importance of family, but the growing pressures of overpopulation make it increasingly difficult to ignore the practical realities of responsible family planning. Religious teachings often advocate for large families as a divine blessing, and while this belief is deeply rooted in faith, it may not fully account for the larger consequences of unchecked population growth. The universal formula offers a solution that aligns with both religious values and the practical need for societal and environmental responsibility. -/- By incorporating the law of karma into religious teachings, religious leaders can help their communities understand that every decision, including the decision to have children, has consequences that extend beyond the individual. The law of karma teaches that when we act in ways that are not in harmony with the natural balance, we create an imbalance that affects the entire system. This is particularly relevant to overpopulation, where the unchecked growth of the population leads to environmental degradation, resource scarcity, and social instability. Family planning, in this context, becomes an act of stewardship—caring for the earth and its resources in a way that allows future generations to live in balance and prosperity. -/- Furthermore, the negative effects of overpopulation disproportionately affect the most vulnerable members of society. Religious traditions emphasize compassion and caring for the marginalized. The universal formula’s focus on balance calls for a recognition of the interconnectedness of all people, particularly the poor and those who suffer from the consequences of overpopulation. In this light, responsible family planning is not only an ethical decision for one’s family but also an act of love and compassion for the wider community and future generations. -/- Incorporating the teachings of various religious traditions can further empower religious leaders to address the problem of overpopulation without compromising their faith. For example: -/- Hinduism teaches that by living in balance with Dharma, individuals can ensure the sustainability of the world around them, which aligns with the understanding that responsible family planning is an ethical and necessary part of maintaining that balance. -/- Buddhism’s principle of the Middle Path advocates for moderation in all things. This idea resonates with the need to avoid overconsumption and irresponsible population growth that leads to imbalance. -/- Christianity emphasizes stewardship of the earth, where the faithful are called to care for the world and its resources, aligning with the idea that overpopulation disrupts this responsibility and harms the environment. -/- Islam teaches that humans are stewards of the earth and that maintaining balance with the natural world is a divine command. Overpopulation disrupts that balance and leads to the suffering of all creation. -/- By teaching the universal formula within the context of these shared religious principles, religious leaders can present family planning as an act of responsible stewardship, compassion, and balance. This approach aligns with the deeper spiritual values of all major world religions while addressing the pressing societal and environmental concerns caused by overpopulation. -/- In conclusion, overpopulation is a major threat to the balance of nature and the well-being of humanity, and religious leaders have an important role to play in addressing this issue. The universal formula provides a framework for teaching that aligns with the core values of all faiths: balance, stewardship, compassion, and interconnectedness. By empowering their followers with this understanding, religious leaders can guide their communities to make responsible decisions that benefit not just their families but the entire world. Family planning, when understood through the lens of religious teachings on balance and responsibility, becomes an act of love and wisdom—one that ensures a sustainable, harmonious future for all. -/- . (shrink)

Absolute nothing is the absence of our universe and its laws. Without these rules, nothingness has infinite potential. This implies that within the infinite probability of nothing, infinity can emerge. This would be expressed through infinite universes like our own. Infinite of these universes will differ by several particles, appearing and disappearing for no reason other than fulfilling every possibility. This universe is the product of a greater realisation of infinity and we can test this theory via the measurement (...) of our universe’s most fundamental particles appearing and disappearing for no discernible internal reason (random to our perspective). (shrink)

Fodor argued that learning a concept by hypothesis testing would involve an impossible circularity. I show that Fodor's argument implicitly relies on the assumption that actually φ-ing entails an ability to φ. But this assumption is false in cases of φ-ing by luck, and just such luck is involved in testing hypotheses with the kinds of generative random sampling methods that many cognitive scientists take our minds to use. Concepts thus can be learned by hypothesis testing without circularity, and (...) it is plausible that this is how humans in fact acquire at least some of their concepts. (shrink)

Filtration combustion is described by Laplacian growth without surface tension. These equations have elegant analytical solutions that replace the complex integro-differential motion equations by simple differential equations of pole motion in a complex plane. The main problem with such a solution is the existence of finite time singularities. To prevent such singularities, nonzero surface tension is usually used. However, nonzero surface tension does not exist in filtration combustion, and this destroys the analytical solutions. However, a more elegant approach exists (...) for solving the problem. First, we can introduce a small amount of pole noise to the system. Second, for regularisation of the problem, we throw out all new poles that can produce a finite time singularity. It can be strictly proved that the asymptotic solution for such a system is a single finger. Moreover, the qualitative consideration demonstrates that a finger with 1 2 of the channel width is statistically stable. Therefore, all properties of such a solution are exactly the same as those of the solution with nonzero surface tension under numerical noise. The solution of the ST problem without surface tension is similar to the solution for the equation of cellular flames in the case of the combustion of gas mixtures. (shrink)

The book’s core argument is that an artificial intelligence that could equal or exceed human intelligence—sometimes called artificial general intelligence (AGI)—is for mathematical reasons impossible. It offers two specific reasons for this claim: Human intelligence is a capability of a complex dynamic system—the human brain and central nervous system. Systems of this sort cannot be modelled mathematically in a way that allows them to operate inside a computer. In supporting their claim, the authors, Jobst Landgrebe and Barry Smith, marshal evidence (...) from mathematics, physics, computer science, philosophy, linguistics, and biology, setting up their book around three central questions: What are the essential marks of human intelligence? What is it that researchers try to do when they attempt to achieve "artificial intelligence" (AI)? And why, after more than 50 years, are our most common interactions with AI, for example with our bank’s computers, still so unsatisfactory? Landgrebe and Smith show how a widespread fear about AI’s potential to bring about radical changes in the nature of human beings and in the human social order is founded on an error. There is still, as they demonstrate in a final chapter, a great deal that AI can achieve which will benefit humanity. But these benefits will be achieved without the aid of systems that are more powerful than humans, which are as impossible as AI systems that are intrinsically "evil" or able to "will" a takeover of human society. (shrink)

What is the relationship between complexity in the world and complexity in the mind? Intuitively, increasingly complex objects and events should give rise to increasingly complex mental representations (or perhaps a plateau in complexity after a certain point). However, a counterintuitive possibility with roots in information theory is an inverted U-shaped relationship between the “objective” complexity of some stimulus and the complexity of its mental representation, because excessively complex patterns might be characterized by surprisingly short (...) computational descriptions (e.g., if they are represented as having been generated “randomly”). Here, we demonstrate that this is the case, using a novel approach that takes the notion of “description” literally. Subjects saw static and dynamic visual stimuli whose objective complexity could be carefully manipulated, and they described these stimuli in their own words by giving freeform spoken descriptions of them. Across three experiments totaling over 10,000 speech clips, spoken descriptions of shapes (Experiment 1), dot-arrays (Experiment 2), and dynamic motion-paths (Experiment 3) revealed a striking quadratic relationship between the raw complexity of these stimuli and the length of their spoken descriptions. In other words, the simplest and most complex stimuli received the shortest descriptions, while those stimuli with a “medium” degree of complexity received the longest descriptions. Follow-up analyses explored the particular words used by subjects, allowing us to further explore how such stimuli were represented. We suggest that the mind engages in a kind of lossy compression for overly complex stimuli, and we discuss the utility of such freeform responses for exploring foundational questions about mental representation. (shrink)

The leading reductive approaches to shared agency model that phenomenon in terms of complexes of individual intentions, understood as plan-laden commitments. Yet not all agents have such intentions, and non-planning agents such as small children and some non-human animals are clearly capable of sophisticated social interactions. But just how robust are their social capacities? Are non-planning agents capable of shared agency? Existing theories of shared agency have little to say about these important questions. I address this lacuna by developing a (...) reductive account of the social capacities of non-planning agents, which I argue supports the conclusion that they can enjoy shared agency. The resulting discussion offers a fine-grained account of the psychological capacities that can underlie shared agency, and produces a recipe for generating novel hypotheses concerning why some agents do not engage in shared agency. (shrink)

DNA evidence is one of the most significant modern advances in the search for truth since the cross examination, but its format as a random-match-probability makes it difficult for people to assign an appropriate probative value (Koehler, 2001). While Frequentist theories propose that the presentation of the match as a frequency rather than a probability facilitates more accurate assessment (e.g., Slovic et al., 2000), Exemplar-Cueing Theory predicts that the subjective weight assigned may be affected by the frequency or probability format, (...) and how easily examples of the event, i.e., ‘exemplars’, are generated from linguistic cues that frame the match in light of further evidence (Koehler & Macchi, 2004). This paper presents two juror research studies to examine the difficulties that jurors have in assigning appropriate probative value to DNA evidence when contradictory evidence is presented. Study 1 showed that refuting evidence significantly reduced guilt judgments when exemplars were linguistically cued, even when the probability match and the refuting evidence had the same objective probative value. Moreover, qualitative reason for judgment responses revealed that interpreting refuting evidence was found to be complex and not necessarily reductive; refutation was found indicative of innocence or guilt depending on whether exemplars have been cued or not. Study 2 showed that the introduction of judges’ directions to linguistically cue exemplars, did not increase the impact of refuting evidence beyond its objective probative value, but less guilty verdicts were returned when jurors were instructed to consider all possible explanations of the evidence. The results are discussed in light of contradictory frequentist and exemplar-cueing theoretical positions, and their real-world consequences. (shrink)

The capacity for feature binding is typically explained in terms of the attribution model: a perceptual state selects an individual and attributes properties to it (Kahneman & Treisman 1984; Clark 2004; Burge 2010). Thus features are bound together in virtue of being attributed to the same individual. While the attribution model successfully explains some cases of binding in perception, not all binding need be understood as property attribution. This chapter argues that some forms of binding—those involving holistic iconic representations, which (...) bind features outside the limits of attention and object files—don’t fit the attribution model. The chapter then sketches an alternative coordination model of binding that construes icons as complex analog representations. (shrink)

This chapter argues that political promises do not have to be made by individual politicians. Rather, multiparty discourses may be attributed to political leaders, a process labeled metaphorical promising. It analyzes Yukio Hatoyama's brief (2009-2010) reign as Prime Minister of Japan. Hatoyama was forced to resign amid charges that he had failed to remove a US military base from Futenma, Okinawa. Although Japanese newspapers accused him of breaking promises to move the base, Hatoyama had never explicitly promised to do so. (...) Expectation for change arose through a complex discourse involving the government, opposition, and Japanese media, among others. As political leader, Hatoyama failed to take difficult steps toward military reform. As peace is not merely the absence of war, political accord is more than the absence of divisive speech. Japan's experience reminds us that accord and mutual agreement must be sought through active engagement throughout society. (shrink)

The evolution of human cognitive abilities, despite intensive sociological, psychoanalytic and neurobiological investigations, is poorly understood. The basic events of this evolution: progressive language development, technologization, increased learning aptitude, remain a field of speculations without coherent and consistent explanations. In the recent manuscript, a production of artefacts as a general pre-condition of human being is highlighted, and a key role they played by reshaping of neuro-physiological functions is factually substantiated. • • • -/- German Abstract: Die Evolution menschlicher kognitiver (...) Fähigkeiten ist, trotz vielseitiger Untersuchungensmethoden, bislang kaum verstanden. Die grundsätzlichen Ereignisse dieser Evolution: fortschreitende Sprachentwicklung, Intellektualisierung, Technisierung, Bildung großer Gemeinschaften, werden spekulativ, ohne zusammenhängende und schlüssige Erklärung, diskutiert. In aktuellem Manuskript wird die allgemeine Voraussetzung menschlicher Existenz, die Artefaktenherstellung, hervorgehoben, um auf ihre Schlüsselrolle bei der Neuformung neuro-physiologischer Funktionen hinzuweisen. Im Weiteren werden die Gefahren erörtert, die entstehen, wenn der Schöpfer die Kontrolle über sich selbst verliert, und im Züge der Technisierung und Verwissenschaftlichung die Grundlagen eigener Existenz zerstört. • • • -/- Russian Abstract: Происхождение рассудочной деятельности у вида Homo sapiens, несмотря на интенсивные социологические, психологические, нейробиологические и прочие методы изучения, до сих пор мало понято. Основные события эволюции человека: прогрессивное развитие речевой деятельности, технологизация, повышенная способность к обучению, остаются областью бессвязных спекуляций. В данной работе освящается значение производства артефактов как условие возникновения человека, и доказывается роль, которую артефакты играют в процессе новообразования нейро–физиологических функций. (shrink)

Clark and Chalmers (1998) defend the hypothesis of an ‘Extended Mind’, maintaining that beliefs and other paradigmatic mental states can be implemented outside the central nervous system or body. Aspects of the problem of ‘language acquisition’ are considered in the light of the extended mind hypothesis. Rather than ‘language’ as typically understood, the object of study is something called ‘utterance-activity’, a term of art intended to refer to the full range of kinetic and prosodic features of the on-line behaviour of (...) interacting humans. It is argued that utterance activity is plausibly regarded as jointly controlled by the embodied activity of interacting people, and that it contributes to the control of their behaviour. By means of specific examples it is suggested that this complex joint control facilitates easier learning of at least some features of language. This in turn suggests a striking form of the extended mind, in which infants’ cognitive powers are augmented by those of the people with whom they interact. (shrink)

The social intuitionist approach to moral judgments advanced by social psychologist Jonathan Haidt presupposes that it is possible to provide an explanation of the human moral sense without normative implications. By contrast, Iris Murdoch’s philosophical work on moral psychology suggests that every description of morality necessarily involves evaluative features that reveal the thinker’s own moral attitudes and implicit philosophical pictures. In the light of this, we contend that Haidt’s treatment of the story about Julie and Mark, two siblings who (...) decide to have casual, protected, and in his view harmless sex, provides a too simplistic picture of what is involved in understanding human morality. Despite his aim to explain the roots of moral judgments, he fails to provide a deeper understanding of morality in two different respects. First, he does so by suggesting that his story contains all the relevant information needed to take a moral stand on it, and by rejecting as irrelevant the wider human context in which questions about sexual and family relations arise. Second, he simplifies the responses of the people who are subject to his experiment by disregarding their various reasons for disapproving and by equating understanding human morality with explaining an impersonal psychological process. (shrink)

Some of the most difficult consultations for an ethics consultant to resolve are those in which the patient is ready to leave the acute-care setting, but the patient or family refuses the plan, or the plan is impeded by deficiencies in the healthcare system. Either way, the patient is “stuck” in the hospital and the ethics consultant is called to help get the patient “unstuck.” These encounters, which we call “complex discharges,” are beset with tensions between the interests of the (...) institution and the interests of the patient as well as tensions within the ethics consultant whose commitments are shaped both by the values of the organization and the values of their own profession. The clinical ethics literature on this topic is limited and provides little guidance. What is needed is guidance for consultants operating at the bedside and for those participating at a higher organizational level. To fill this gap, we offer guidance for facilitating a fair process designed to resolve the conflict without resorting to coercive legal measures. We reflect on three cases to argue that the approach of the consultant is generally one of mediation in these types of disputes. For patients who lack decision making capacity and lack a surrogate decision maker, we recommend the creation of a complex discharge committee within the organization so that ethics consultants can properly discharge their duties to assist patients who are unable to advocate for themselves through a fair and transparent process. (shrink)

This essay explores the indispensable role of silence in the construction of meaning within language, arguing that silence is not just an absence of sound but a presence that shapes and defines communication. Drawing upon Jacques Derrida's concept of différance, the essay examines how silence functions as a foundational element that allows for the deferral and differentiation of meaning. Through a detailed analysis of silence in both spoken and written language, the essay demonstrates that silence is essential for structuring language, (...) creating space for reflection, and enabling the depth and nuance that language requires to convey complex ideas. The paradox of silence as both a presence and an absence is explored, showing how silence operates as a vital force in the ongoing process of meaning-making. By integrating Derrida’s philosophical insights with empirical observations on the role of silence, the essay provides a comprehensive understanding of silence as a key component of language, one that is crucial for communication, understanding, and the expression of being. (shrink)

Social participation requires certain abilities: communication with other members of society; social understanding which enables planning ahead and dealing with novel circumstances; and a theory of mind which makes it possible to anticipate the mental state of another. In childhood play we learn how to pretend, how to put ourselves in the minds of others, how to imagine what others are thinking and how to attribute false beliefs to them. Without this ability we would be unable to deceive and (...) detect deception in the actions of others, and our ability to interact within our social group would be greatly impaired. In this paper I claim that the capacity for deception is necessary for a theory of mind, and a theory of mind is necessary for complex social interaction. (shrink)

Why are quantum correlations so puzzling? A standard answer is that they seem to require either nonlocal influences or conspiratorial coincidences. This suggests that by embracing nonlocal influences we can avoid conspiratorial fine-tuning. But that’s not entirely true. Recent work, leveraging the framework of graphical causal models, shows that even with nonlocal influences, a kind of fine-tuning is needed to recover quantum correlations. This fine-tuning arises because the world has to be just so as to disable the use of nonlocal (...) influences to signal, as required by the no-signaling theorem. This places an extra burden on theories that posit nonlocal influences, such as Bohmian mechanics, of explaining why such influences are inaccessible to causal control. I argue that Everettian Quantum Mechanics suffers no such burden. Not only does it not posit nonlocal influences, it operates outside the causal models framework that was presupposed in raising the fine-tuning worry. Specifically, it represents subsystems with density matrices instead of random variables. This allows it to sidestep all the results (including EPR and Bell) that put quantum correlations in tension with causal models. However, this doesn’t mean one must abandon causal reasoning altogether in a quantum world. When decoherence is rampant and there’s no controlled entanglement, Everettian Quantum Mechanics licenses our continued use of standard causal models. When controlled entanglement is present---such as in Bell-type experiments---we can employ recently-proposed quantum causal models that are consistent with Everettian Quantum Mechanics. We never need invoke any kind of non-local influence or any kind of fine-tuning. (shrink)