Thursday, October 2, 2008

DeCent

DeCent was the name I'd planned for this blog. Unfortunately the blog name was already taken: so DeCentSee it will have to be instead. The play on "decent" I trust is obvious: the play on decentralize is key.

DeCentSee's purpose is to rescue essays posted online since the mid-1990s but persecuted as of the past couple of years. All materials were previously posted, all materials are copyright protected, the persecuted author temporarily not named here for his protection.

Astute readers will know who it is, and so would his persecutors should they chance to pay attention.

The first pieces I select for remounting are classics from the author's Thinking Tools collection.


Understand, I am remounting classic modules from an unpublished author whose domains were persecuted, forced off-line.

Much of the cream of them concerns epistemology, science, reason ... and were first digitized in the middle to late 1990s. I recommend that you start reading the files first posted here: that is, start at the bottom of the menu. Reverse blog chronology is the actual chronology.

The original posts were replete with cross reference links. Until they're working again, this version is unavoidably crippled. In time I hope to add an explanation of what went wrong with the author's right to speak.

Dates: I plan to revise the posts to indicate the date of original posting
thusly.

Scrapbooks: The author typically sketches something, posts it, redrafts it, reposts it ... As time passes effects of stylistic unity may suffer, but it's the content not the style that I care about in didactic writing. Where points are just strung I typically put them in a second file and called them a scrapbook. Her scrapbook additions will go below a full-width line like this one:

The Proper Study of Mankind

The Proper Study of Mankind: Man, Truth, Semantics, & Survival
2000 02

The proper study of Mankind is Man. At least so wrote Alexander Pope in the cap line to one of the most famous of his heroic couplets. From a post-Renaissance standpoint, the remark seems "obvious." Few today recognize the line’s stark contrast to the medieval view in which, for literate Christians, the proper study of Mankind is God. Of course that’s not quite right: God can’t be studied. The Bible can be studied, the Patristic Fathers can be studied ... but God is a mystery Christians have to accept, not reason about. The dichotomy of the Renaissance between sacred studies and Humanism has so saturated Western thought that many see that dichotomy as the only right and proper conflict.
I believe that the Church had one point on the money. Rather it becomes correct provided you rephrase it: "reasoning" in a natural language can lead you in circles: don’t trust it.
We shall return to that point but first let me try a different rephrasing. The proper study of Mankind is Truth. The medieval cleric might say, "Why, that’s the same thing. God is the Truth, the only Truth." Would a neo-Humanist claim that Man is the Truth? I suspect that the attitude most common these days is neither God nor the Truth matter; only Man counts. (1)

I no longer find God (2) to matter (there’s an Alan Watts-like pun there if you wish to notice it) and I no longer care much about Man, but I care very much about the Truth. Or am I still making a very Christian-like error? (What is Truth, said jesting Pilate ...[Bacon])

If one trained in Christian universals comes under the influence of Peter Abelard and his intellectual forebears and descendants, Occam, for example, Truth becomes still another thing one can’t study because it isn’t really "real." Let’s try rephrasing that. There is no Truth unless you mean Pleroma [Bateson], the physical universe, the territory itself [Korzybski]: what we describe and map, whether well or badly. That truth is unutterable not only according to Korzybski, but to Wittgenstein as well. The best we can have in the sentient subsets of Creatura-the universe of life, information, description ...-are descriptions of the territory not exposed as not corresponding to the "things" described. Genesis seemed true until Eritosthenes, Kepler, Copernicus, Darwin ... Man seemed true until Darwin, Freud, Morris, Diamond ... Newton seemed true until Einstein. Einstein seemed true until ... another decade or two had passed, until quantum problems arose, and now: until Ilya Prigogine reexamined the arrow of time ... (3)

What matters to me now isn’t God or Man or Truth, but good descriptions.

Why? For esthetic reasons? Certainly esthetics dominated much of my first six decades of life, but I don’t care much about that any more either. Even good descriptions I care about only on a temporary basis: I see them as, for the time being, essential to the survival of this once-complex Earth biosphere. Bad descriptions saturate the hubris of both sacred and Humanist kleptocrats. The latter hire scientists to make sure that the signal for their bad descriptions is strong and clear. They want matter studied assiduously, not the content of their signal rationally critiqued. I see Science as just as unreal as Truth: doubly so while "scientists" feed at funded troughs.

The current study that I see as potentially liberating is information. The purpose of this paper* is to suggest a series of ways in which information studies might better serve survival, might help to housebreak us so that the interplanetary and interstellar travel of my youthful dreams, if we survive to realize it, might not be a disaster for whatever system we clog.

*First written as a new introduction at Macroinformation [qv].

The most dangerous bad descriptions are those we inherit as sacred. One cannot with impunity look reasonably, try different descriptions, on a taboo object. Many of my contemporaries seem to believe that ridiculing sacred texts while vulgarizing their diction "proves" that they have no taboos. (4) No. The Bible isn’t the only set of descriptions we’ve been handed as sacred. I don’t mean Marx either. I don’t even mean Adam Smith or John Maynard Keynes economics. Neither do I mean just media and advertising. Try the Humanities: philosophy, criticism ... the criticisms of literature, music, and the plastic arts.

Your author is self-taught in information as well as in science. Isolation, poverty, and ignorance handicap his study of even his most favorite subjects. If you can temporarily tolerate my diction not having been tested in any information fraternity, my not knowing many of the accomplishments or specialized applications of information studies, I plan to demonstrate ways in which the concept of information as I understand it can upgrade traditional critical arts the way a halogen lamp upgrades a candle. That too needs to be rephrased: by myself I can merely sketch some elements of possible demonstrations. I need feedback and collaboration, not to mention access to resources, before full scale demonstrations will be possible.

I now return to the point about not trusting reasoning done in a natural language and tie it to the trick I’ve tried here of phrasing and rephrasing. Don’t trust reasoning done in any particular artificial language either. There is a saying in the Middle East that important problems should be pondered at least twice: once drunk and once sober. My experience casts doubt on the wisdom of wine (I readily suggest that some degree of inebriation may inhibit the inhibition which blinds the trained intellect to much of the bulk of macroinformation-I similarly suggest that the intellectual suppression of women may in fact have contributed to their reputed intuition: they may be less inhibited by what’s actually, macroinformationally, in the subject); but I heartily endorse the binocular vision gained by synchronous descriptions. If you can "prove" something in, say, geometry, but can’t also prove it in algebra, in the lab, or in your garden, watch out. The Case of Synonymous Languages [Bateson] will loom large in Macro-Information.

As I "apologize" for the limited experience of my scientific diction, I should also confess to my near innumeracy. I can’t multiply or divide or even add very well (my interpretation "why" has been expressed elsewhere) (5), but I think in mathematical metaphors all the time. Thus, I seek feedback on my jargon: I will cooperate with any legitimate upgrade. Thus also, Macro-Information sorely needs collaboration from mathematical adepts who see Macro-Information’s potential. Similarly Macro-Information needs collaboration from artificial systems experts. On its feet, Macro-Information could itself become a field, one which will invite adepts of any field to bring their tools for review. From then on the upgrading may be mutual: a curator or a musicologist may bring us something precious we’d been missing.


(1) Man in this case means the hegemony with which we associate ourselves.
(2) Link to "gods, God, and god" coming
(3) Prigogine, Iyla, The End of Certainty, NY 1996, p. 1,passim.
(4) That’s like a NAZI thinking that kicking a Jew proves him to be fearless.
(5) Education, math, and Prigogine note coming.

Tuesday, September 30, 2008

Information

Information scientists conceived of information as inversely related to predictability. That was in the 1940s, and, typically, the scientists worked for the phone company. Norbert Wiener claimed that there was more information in a sequence of numbers we don't understand — 9, 37, 243 ... — than in a sequence we think we unerstand — 2, 4, 6, 8 ... Wiener further said that there was more information in a good sonnet (fourteen lines, ten syllables per line) than in the Manhattan White Pages. Claude Shannon defined information as "the inverse of the probability of the signal." Mathematically that's expressed H = -∑pi logepi.

Very good, very deep: information à la 1940s. For this thinker jack-of-many-sciences and teacher non-pareil Gregory Bateson absorbed what the phone company men said and went deeper, more simply. Bateson defined information as "any difference that makes a difference."

My own emphasis is on complex information. Emphatically I deny any equation between data and information. Data may be muddled; information may be ambiguous. The information in a paradox may be nigh infinite.

Waterman hails his persecuted author / scientist as deep on information, complex information in particular. Some of that author's writings are trying to slip back online. Check for examples at http://www.tnni.net/~macropk/, where complex information is termed macroinformation, or synformation: both coinages explained.

Monday, September 29, 2008

Consciousness

Consciousness: A big subject.
2000 09 23

Consciousness is another thing we’re so proud of without having a clear idea of what it is. Neither do we have a clear idea of its limits. I’m merely going to jot a few ideas on the latter. I ask this question: "How can a creature which claims to be conscious verify the claim without also verifying what there is to be conscious of?"

The first thing you need is a second perspective [qv].

We see that the Hellenes lived in a world of land, water, islands, more water, more land. Now we fly over the eastern Mediterranean, take satellite photos, make better maps. We see the Peloponnesis here, Turkey there, the sea connecting them or separating them depending on whether you have marine competence. Our consciousness of the area has many more reference points, a far greater variety of perspectives. In this respect, our twentieth-century consciousness of the geography is superior to Homer’s or Aristotle.

People have long sought a second perspective. God sees what you do, knows what you think. Santa too knows if you’ve been bad or good. Uncle Sam has eyes everywhere.
But even if all this were true, if Santa did know if we’ve been bad or good, if Uncle Sam had optic fibers in our rectum as well as in our bank, what does Uncle use for a second perspective? Well, he can use Santa. Santa uses God. Santa is only Saint Nick after all.
But that still leaves us little better off than the Hellenes with their cosmological problems; OK, Atlas holds up the world: what holds up Atlas? In other words, what does God have for a second perspective?
When God takes us for Judgment, we presume that we’ll have a better perspective on ourselves, the mortal coil sloughed off. How would Judgment Day be any better than night court if we were all still screaming our viewpoints. No, we presume we’d have a better perspective, God’s own perspective: that the damned would see, acknowledge, and honor their damnation; the saved would properly value their salvation.

Perception’s a tool that’s pointed on both ends.
Thomas Harris, Red Dragon

Which still just moves us from the world to Atlas’s shoulders. The joke has it that the seeker asked the holy man such questions."The strong man stands on a turtle’s back," answered the holy man. But the seeker then asks the holy man what supports the turtle. "It’s turtles all the way down," snaps the holy man."Turtles all the way down" is far from a satisfactory answer. Neither is it likely to be true.
Right here on earth, right here (9/23/0) in the final four months of the Twentieth Century, we have a choice of second perspectives. We have Hubbell’s observations and theory. We have an atmosphere free telescope in his name. Even the telescope itself has a series of perspectives: it can expose the film (the diode, the whatever it exposes) from one side of the earth’s orbit, wait six months, and expose the "same" view from the other. Our maps get better: which still leaves the question of how many turtles there are.
If a Hellene said, "I know Athens. I know the Peloponnesis. I know Syracuse. I know the sea between," I "know" what he’s talking about: I believe him. If he says, "I am conscious," I don’t know what to think: other than what I’ve just written.
My example is physical. That is, it’s geographical. Then I refer to a cosmological example, also physical: "world," strong man, turtle ... But people in our time know better than any shaman or wizard how minuscule a part of the cosmos physical reality is. Is a neutrino "physical"? Is experience? Is thought? Is time? ...
My Macroinformation Project is in the midst of developing my recommendation for a study that would clarify this somewhat: possibly as much as it’s possible to clarify it. Macroinformation cannot be perceived or pursued without a better classification system for existence. What do we mean my "world"? Is it physical? To what extent? How does it relate to time, to mass, to a whole series of things? Which set is the larger: the universe, or the cosmos? How does the latter relate to time, to mass, to a whole series of things? Is there any set greater than the cosmos? Does it include actual things only? or also possible things? Does it also include impossible things?
Until we can answer some of those things, until our answers have been rechewed and redigested, talk about consciousness is no more impressive than the Lakota sense that a few nomads were "the People" or that a section of high plains was "the world."
And God’s consciousness? I see him having exactly the same epistemological problems we have. Two year olds, the lot of us.


May the dark ignorance of sentient beings be dispelled.
Shambala community

Fact

2001 07 14
Fact: wow, is that ever a tricky concept! For starters I quote Nietzsche on the subject:There are no facts, only interpretations.OK, I’ll say a fast word. If ever there were a species that should be humble, it’s Homo sapiens sapiens. Humility, when it’s trundled out and displayed by a kleptocratic institution such as a church (has there ever been a church that didn’t represent some society that stole its territory? stole from the commons?) is typically a mask for pride: see how humble we’re being: while the true owner of this territory loves and forgives us. It’s very hard for kleptocratic citizens (virtually all of us) to confront the implications of the humbling but necessary science of semiotics: we see light; never things: form maps, have no direct contact with territory ... Our reality is symbolic, our symbols fallible.
Our concept of "fact" is a vanity that believes we can know, know easily, know in large numbers, what’s "real."
Charles Dickens made fun of people who thought they restricted their attention or their teaching to "facts." I’d like to see Karl Popper critique a Dragnet script where Joe Friday iterates "Just the facts, ma’am."
Ideally the fact is what’s irreducibly true, in correspondence with reality. Great. Now: can we know what that is? Unimpeachably? Irrefutably? Infallibly? Only if we burn the heretics before they can speak. And wholly, infrangibly, wall ourselves off from the Tao. Such a wall can be called "church," "government," "university department," "committee of scientists" ...

His lies were not fabrications.
They were a brilliantly devised distorting lens that turned facts into monsters,
yet left them looking like facts.

Le Carré



Did you ever notice how rarely "fact finders" publish dissent? The court keeps a record of dissenting judges, but dissenting fact finders are flushed from the fact finding task force. Where dissent is published, then the publishers are real scientists. When do we see them? One percent of one percent of one percent of the time?
Facts should be reviewed by the most (rationally) skeptical epistemologists. Would there by anything left firmly in the set? Now that residue should be honored. Known. Publicized.
Rots of ruck.
The facts, if not true, were well invented;
the arguments, if not logical, were seductive.

Anthony Trollope



Wittgenstein's comments are delicious:I am sitting with a philosopher in the garden; he says again and again "I know that that’s a tree," pointing to a tree that is near us. Someone else arrives and hears this, and I tell him: "This fellow isn’t insane. We’re only doing philosophy."People get indignant when they hear that philosophers ever discussed whether or not you can prove that you exist. But indignation is no refutation. Lots of things that seem obvious from a distance get fuzzy or contradictory (or both) up close. The way to never need to prove anything is to never get close to anything. And if you do what you’re told, study what you’re told, when you’re told, then you’ll never even get close to the subject you’re supposedly studying.



For example: we all know that General Relativity was a hard theory to prove merely in terms of finding examples that agreed let alone finding examples that falsified it. We all know that Eddington set up an experiment that measured whether light was bent around a star by using a solar eclipse. We all know that the measurements "confirmed" Einstein’s theory. A long time passed between my first hearing that and my learning that three measurements were taken: one was more, one was less, and the third was way off. So the scientists said that it all agreed! (See Evidence [coming shortly].) Understand: I follow this stuff. The best I can in my poverty. The best I can without sacrificing good eating, good fishing, good loving, good sleep ... and lots of music. And I can’t provide you with the actual figures. Because I’ve never seen them. Oh, I don’t doubt I could find them. (Could I do the math if I did? Could I trust my agreement or disagreement?) I don’t have to. I recognize the pattern: it’s fuzzy.



Fact Scrapbook

Facts will never be agreed upon so long as objectives differ.

"Facts" have a social dimension. A fact will never be agreed upon so long as objectives differ. Dishonesty will jump to disagree, but honesty too may disagree. An entire culture may temporarily enforce an agreement, backed by school and church. Weeding false facts after that will be hard, very hard.
Objectivity may be unreachable by human nature, but kleptocracy adds to the difficulty: and all civilized men are kleptocrats.
Note however, as I shall illustrate in another module momentarily: kleptocracy involves not only theft we are helpless to do anything about — European ethnics sweeping aside indigenous ethnics in the Americas — but fresh active thefts contaminate the young as well as the old.



2002 08 30 The concept of fact inevitably and ineradicably has a semiotic fault line: Do we mean some irreducible quantum that’s true? Or do we mean some irreducible quantum that’s accepted as true?
And wouldn’t we have to be infallible to distinguish them?
Infallible? Social man? The kleptocrat? A costumed liar? A predator masked as a photosynthesizing scion of God?



I love it in the fiction of Stephen Hunter when a "fact" firmly established in novel N becomes exposed in novel N + n to be false. Little is as it seems. I'm reminded of the Twain novel where the racists discover that they themselves are of mixed blood. Once again King Oedipus discovers that he's the murdering motherfucker he's looking for!



2001 10 18 I think Nietzsche’s point must be accepted: there are no facts, only interpretations. We must satisfy ourselves with interpretations, know that our reason is relative only, but strive to achieve honest consensus of interpretation. Interpretations must be reviewed by each generation and after each paradigm shift. Dogma must die.



2002 09 11 In kleptocracies it’s the state that decides what the "facts" are. But how truthful are governments? How sophisticated their epistemology? How disinterested? How routinely do governments falsify [qv] their beliefs?


2005 10 14 Consider the social dimension of the concept fact: if something is true, but no one in the society believes it, can it be a "fact"? Fact implies social acceptance, does it not?
What’s more common than for opinion, particularly mistaken opinion, even deliberately mistaken opinion, to parade as fact?


I remember thrilling to Carl Sagan’s Cosmos series when it was first broadcast. But he drove me crazy when he said, Dr. Carl, "Evolution is fact!" No, no, no, that’s the worst kind of epistemological confusion. Evolution is theory. Evolution is great theory, one of the best ever, especially after a century and a half of improving tinkering; but theory and fact are of different existential species.

It doesn’t matter how many of the "facts" are actually fiction so long as the story is true.

Perspective

Perspective (as a Thinking Tool)
2006 05 20
Anyone, especially anyone since the Renaissance, will have some perspective on the concept of perspective. For more than a decade now references to the concept, uses of the concept, developments of the concept ... have been accumulating around Waterman’s personal domains: especially at Macroinformation. [link not yet added]

Today, wanting to add a few more points, it comes to me as a surprise that I don’t already have a perspective section at [Waterman]’s domains: at least not under that specific name. The points I am about to sketch may well however wander all over, enter into different areas. Hell, Shakespeare made any number of points, references ... in any number of plays: but the play wasn’t called Revenge or Love ... it was called Hamlet ... or Macbeth, or Othello ... or Romeo and Juliet, or Antony and Cleopatra ... I organize somewhat — more than somewhat; you organize it the rest of your way, for your purposes.
(Naturally, the results may then get moved, further developed, revised ... in a different setting: perspective again!)
Medievals painted things in a flexible time/space. Things were composed, organized hierarchically, according to an orthodoxy of organization. The Nativity, the Passion, the Resurection ... and St. Somebody might all be organized into one picture. The Renaissance painted things as they appear to a given viewer. The viewer is out of the picture, in front of the picture. Something important was in or near the center of the picture. Other things receded toward a horizon. Neither Einstein, nor Plank, nor Godel ... were in the picture.
Last evening I watched an interview with Jim Carrey and Michel Gondry concerning the making of the movie Eternal Sunshine of the Spotless Mind. One sequence showed how Gondry had avoided special effects, computer graphics ... done everything he could just with the camera, and with altered sets. Thus Carrey’s Joel, getting his memory of Winslet’s Clementine erased, tries escaping to areas of his memory not pre-mapped for Clementine: to hide some vestige of her after all. Thus we see him as a child, sitting on the kitchen floor, under the table, as his mother walks about. The shot shows the mother normal, adult size. Now: how do we show Carrey, a tallish guy, child-size? Build a reverse-perspective set.
Carrey and Gondry demonstrate. Carrey stands at the camera end of the table: familiar size. He walks away from the camera along the table’s side: and walks and walks, getting smaller and smaller in our minds’ eye as he does so. At the far end of the table, crouching to the floor, he is child size: but still dressed as day-to-day adult Jim Carrey. On the flat screen we see a "table." Everything looks "normal": so we assume the table is an ordinary breakfast table, maybe three and a half, four feet long. Not so. The set is huge, the table is very long: specially built, the set specially painting to mislead us.
Gregory Bateson reports being introduced to the same phenomenon by its modern developer. Pictures of the trick can be found in elementary to advanced psychology books. The set was rigged, the mind sees it as normal: and therefore distorts normal things disrupted by the setting.
Now: here: look at the night sky, away from city lights, with as little pollution as possible. Lots of stars, right? There are the familiar constellations. On a clear night sit on the beach at Bahia Honda. Look up. You see a sky not that dissimilar from what our ancestors who painting the caves at Lascaux saw. We don’t know what constellations they saw, how they named them, what stories they told about them. But for my purposes now, let’s just use the stories and names inherited in the west. There’s Orion, there’s Cassiopeia, there’s the Big Bear ... The majority of contemporaries in such a circumstance will see the night sky very much the way the medievals saw it, the way Ptolemy saw it: far away, all a fixed distance away.
We see that some stars are bigger than others, some brighter than others. How many of us, sitting on the beach, also think that what we’re seeing is vast distances away? no two objects likely to be the same distance away?
How many of us will also realize that the stars we’re seeing are all relatively close to us: or we wouldn’t be able to see them? All those points of light ... look infinite in number. Actually, they’ve been counted: at least estimated. The human eye can see about two thousand stars. What about the billions and billions that Dr. Carl reverently evokes? and they’re just in this galaxy! home base for us on earth.
Now: take just Orion. Take just the main few stars along his supposed belt. How far away are they? Number them left to right, 1, 2, 3. Sure they have names, but we don’t need to know them for this point. How far away is star #1? Is star #2 closer? or further? How much closer? how much further? star #3? ...
Now: imagine yourself in the Andromeda galaxy, looking toward the Milky Way. Could it be meaningful to talk about looking toward Orion? Would Orion have a belt? Would those three stars, if you could see them at all from Andromeda, seem to line up?
(In the same context, consider my often iterated, Bucky-Fuller-type point: most contemporaries still see and feel and "think" of the sun as rising, or setting; not themselves as grounded by gravity on a spinning planet orbiting around a sun making its own movements among its galactic neighbors, the whole galaxy doing who knows what in relation to other galaxies, all in who knows what kind of a universe.)

People have long seen, or tried to see, or imagined they saw, or gotten irate at people who see ... God’s hand in the universe: God’s hand on the flower, God’s hand on the pretty girl, God’s hand on the eyeball ... Dr. Carl refused to. Dr. Carl wanted the universe, if intelligently designed, to spell out the number π, or e ... in the stars. (Guys like me think, You idiot, π and e are spelled out: in everything!)
(In a story by James Blish earth-civilized man gets a signal from another galaxy that seems to be intelligible. It gets deciphered as what seems to be a set of blue prints for building a better listening device. Humans build it, turn it to the source. An ear-slitting Beep is emitted by the machine: and nothing else. A long time passes before anyone figures out that the beep was full of information. Indeed, it contained what seemed the sending civilization’s entire library of know-how.) (Waterman adds that even as we sequence the last human chromosome, however much we learn, we still have no idea of what we’re missing.)
Indeed it wouldn’t surprise me in the least to learn that answers to any question are coded into any bacterium. All possible wisdom could be hidden in zero. Absolute black might map the cosmos.
Now: how can we get a perspective on the cosmos? on our place in it? (Is "perspective" an appropriate metaphor?)
Not the first, but the best, thing to try is science. Try to make your knowledge responsible to experience, to facts (what are facts? [link not yet added] to reasoned skepticism ...) You can try mysticism too. (Good luck.) (Or mysticism will try you.)
My Games We Play [link not yet added] piece asks, "How does one know what (meta) game(s) one is in? I answer:
One Don’t!

Any two points can be connected by a line. (Think of all of those words in quotes, think of all words in quotes.) Any line between two points can be extended to a third point, and a fourth ...
In the past we wanted lines to be "straight." (Ha, ha.) (Bucky said that a straight line is the shortest distance between any two points, the shortest distance is that followed by a lightning bolt: therefore, the straightest real line is zigzag.)
the quickest, but not necessarily the shortest, route
(But, we’re all still in the stone age. Our minds see the sun rise, our minds want to see lines as "straight.")
Picture a line from your eye (imagining your eye as a point (ha, ha)) to star #1, at your "left," in Orion’s belt. Now: extend that line to Andromeda (all the time thinking of star #1 as a point, of Andromeda as a point: millions of billions of stars as a point. Ha, ha). Next draw a line from your eye to star #2 in Orion’s belt, continue that line to Andromeda. Do the same for star #3.
Learn the relative positions of those three stars in the Milky Way Galaxy: from earth, from Andromeda. Compare the wacky angles they have to make relative to the line: part 1.
NOW: imagine lights, bright strontium say (to distinguish them from the "white" stars), at the Andromeda points of those three lines. Try to picture those three strontium points as seen from the third universe parallel to this universe’s "left" in the M theory cosmic "bread loaf."
Don’t be stupid, Waterman: No information travels sideways between parallel universes. (Hell: no information reaches the whole of THIS universe! All is shaded into cones of information, of light ...)
Oh, hell. Try to imagine it anyway. (You’ll be little worse off than scholastics, cosmologists, theologians ... from any previous age.)
NOW:
Does the shape remind you, us, of anything? Could it be spelling π?
Draw such lines from each of the stars in Orion. Could the points be making a new constellation? Could the points be "spelling" eloi? In Greek? in Arabic? Could be points be spelling baraka? or agapé? some theorem?
Could we force them to? like Tolstoy’s Pierre forcing "Napoleon" to code the number of the Beast of Revelations?
Who knows what cosmic screen saver pattern we’re making: from the right distance?

What if lines extended from Orion to Andromeda, seen from some parallel universe, spelled Fuck You?
If lines from Orion don’t maybe lines from Virgo do.
If lines from Virgo, seen in Andromeda from the third universe to the left, don’t, maybe lines from Virgo do, seen from the fourth universe to the right.
Or maybe we need to see them projected into some other galaxy.
Imagine that we actually find some "message," by this or other means: did "God" do that? Or, with Hamlet, are we seeing camels in clouds?

I was six or seven when WW II wound down. In the later 1940s missionaries spoke at my church about efforts to help the beleaguered people of a battered and disrupted Europe. In particular stories of goods-drops into the Netherlands struck me. In the seventh grade, 1950,1951ish, I wrote a story about it..
The planes dropped flour sacks. People on the ground saw them coming, were hungry for them. People on the ground saw them as floating toward them, like feathers. In the first drops some people on the ground tried to catch the flour sacks. Splat.
If you dropped a flour sack and a scale, and mid-air the scale somehow got under the flour sack, both falling together, the flour sack would weigh nothing, would register nothing on the falling scale: light as a feather. Ah, but the flour sack still had the same mass as it had in the plane, as it had back at the airport, as it would have once it landed: twenty pounds, ten pounds, twenty-five pounds ... That mass would retain the momentum for that mass. Splat.
Is this a question of perspective? Sure. Why not?
How about these considerations:
Boiling water registers one hundred degrees Centigrade of thermal energy: by definition, 212 Fahrenheit. But heating water, when it reaches 100 degrees, does not necessarily start to boil. Water may reach 100 degrees, 101, 102 ... or 100 and some fraction, before it actually commences boiling. Extra energy is needed for it to transform state. Once that state is reached, the water reduces to 100 degrees, and maintains that thermal energy while boiling: under normal atmospheric pressures.
The vaporization of the water, present at all temperatures, quickens, rapidly, with boiling. Water escapes from the water as steam. What’s the thermal energy of steam? 100 degrees? (212?) No, no. Don’t touch. Much more energy is present in the steam than in the boiling water.
The same with ice. When the temperature of water falls to zero (or to 32 degrees Fahrenheit) it may begin to get ready to freeze into ice: but, once again, extra energy must be removed for it to happen: and again, normal atmospheric pressures are assumed.
A TV science doc just showed how lakes may form under a glacier. Under the pressure from the glacier the oppressed water has a hard time freezing. Energy with no way to go anywhere, to do anything, is stored under the ice. Kaboom. The glacier can explode!PS. The doc was about some geological anomaly somewhere out west. Geologists couldn’t explain the anomalies. Some guy hypothesized that the features came from water running rapidly. The geologists of the time were committed to their slow and gradual paradigms. Pooh-pooh. They dismissed their colleague’s hypothesis.
One geologist whispered to his neighbor: "I know where Yo-Yo’s water came from." (An exploding glacier.)
Why didn’t he say it out loud? So Yo-Yo could hear him?
No. Academics are content with the status quo. Galileo’s experience was no anomaly.
If academics are slow to learn, resisting —
reluctant to leave the paradigms
that formed their Linus security blanket as students —
how much more slow, reluctant, and resisting
will be the public? the priests? the governors?



If Waterman, Al-Queida ... David Copperfield, god, or the devil wants to hit us with something we’ll never see coming, something easy for the knowing to find, ubiquitous, all around, energy with no place to go would be a good source.
Perspective? Sure it’s perspective.
the skin-heads? the fascists?
those who didn’t and don’t support FLEX?
[link not yet added]

Authority

2008 07 16
(Note: Authority is a major topic for Waterman's persecuted author, as it had been for many a predecessor, including Chaucer and Shakespeare as that author's interrupted doctoral thesis had demonstrated. But this little fragment is all that had to date appeared among his Thinking Tools. Many more though will follow: if time and life permit.)

Take Aristotle for example. Aristotle was very smart, I don’t doubt it. He was Alexander the Great’s teacher, and Alexander was very smart. He was Alexander the Great’s teacher because he’d been passed over for promotion at Plato’s academy when Plato died. (Isaac Asimov explained: "Nobody likes a know-it-all.") (Aristotle was also supposed to be a dandy (in bad taste), very mannered, very affected. Ergo: he was hated at Plato’s Academy: though everyone would have conceded he was very smart.)
(Note: university promotions are not directly related to intelligence (but to social adaptation).)
But: Aristotle wrote lots and lots on lots and lots of things. Some of that writing survived (partly because of Alexander (and Alexander’s buddy Ptolmey, who took over Egypt for Greek culture, Cleopatra’s great...grand daddy).
Thus: Aristotle and his writings formed a big part of the library of the Church, once the Church added a secular MS or two to its library of holy writ. (Note: the Church’s library may not have been universal, but it did have a library!)
Church epistemology was based largely on authority. Science though, based more on evidence, more on digested experience, than on authority, got a toe-hold, and climbed a bit: over the Church’s weakening body. Science, in the person of such inspired experimenters as Galileo, took Aristotle to the cleaners.
That quick background was necessary to arrive at my point. Here it is:
Dictum after dictum of Aristotle that was testable finally got tested: and was proved false. Aristotle proves to have been wrong on just about everything testable.
What did the secular authorities (the universities) do? Why they continued to teach everything Aristotle said (that wasn’t disproved) as "gospel"!!! Aristotle, on everything testable, is in the trash. (Very smart, but NOT true.) Aristotle, on everything not testable: ethics, esthetics ... is still (Medieval, Renaissance, Post-Renaissance) holy writ.
PS: My theory of Macroinformation, had I been able to develop it, might have introduced a bit of objectivity into esthetics. Perhaps we could have started to take Aristotle to the cleaners there too. Perhaps that’s "why" I’ve had no allies in that endeavor.