Axiomatic world theory: An overview the general theory of evolution in brief

The world, its many subsystems and all their theories, starting with logic, can be reduced to two related functions: a combinatorial system generator and a hamiltonian system organizer. These can be derived, in turn, from an Axiom of Lawfulness, the expansion being guided by pseudo‐category and pseudo‐functor analysis to produce an axiomatic theory of the world or general theory of evolution. Specifically, world evolution is generated by a constrained combinatorial world generator, F:G_(X), deduced from two related axioms: I. The Axiom of World Lawfulness and II. The Axiom of World Constraint Constants, c = c₁, c₂, of primordial physical combinatee (substance), c₁, and physical combinator (motion), c₂.

Axiom I postulates a lawful analysis by an analyzer adhering to appropriate coordinate systems, CS, of a lawful analysand obeying a conservation law, X = X. The analysand consists of a base combinatee (the set and elements), X = {x₁, x₂,… x_n}, and a base combinator, namely, the universal Boolean operator, NOR = NOT + OR. Base combinatee and combinator both have attributes of quantity combinatorially generated by NOR operating on the universal number, 1, and of quality generated by NOR operating on the universal dimensions, MLT (mass, length, time), including the null sets.

Axiom II fixes the base constants, c, = c₁, c₂, thereby converting X to material substance using c₁ and NOR to material motion using c₂. This comprehensive, quality and quantity‐competent foundational science is called Universal Combinatorics. Its elements comprise the logical alphabet or metavector, A = {c, 1, MLT; X, NOR}, where c is obtained from the remaining terms. These give: (1) the attributive pseudo‐functor, F = P_(c,1,MLT), where P is the power set of the indicated attributes, and (2) the logic generator, G_(X), where G = NOR_(NOR). F then maps G_(X) into world evolution, F:G_(X) → world evolution, as follows:

Expanding the abstract generator, F₁:G,_(x), with world constants eliminated, i.e., c = 0, generates Universal Grammar consisting of (1) the substantive content of the abstract science chain running from linguistic grammar to mathematics and logic and (2) a comprehensive epistemology equivalent to an explicit theory of the strategic aspects of the scientific method, including a universal hamiltonian theory structure informally related to a mathematical category. The four epistemological theorems are:

1. I. The Combinatorial System Generator, F:G_(X), (read as “The attributive functor, F, maps the logic generator, G_(X), into world theory” or “The world is an attributive combinatorial function of logic").

2. II. The Hamiltonian System Operating Theorem, h (an abstract theory‐category structure).

3. III. The System Stability Theorem, PI?, where PI is the extremal Performance Index or controlling law.

4. IV. The Intersystem Abstraction Ranking Theorem given by the Attributive Functor/ Function, F.

F₂ admits the world constants, c > 0, to materialize the grammar generator, G_(X), to an homologous concrete Euler combinatorial physical wave generator, namely, the superstring equation of quantum theory, E_(NI) = A(σ,τ), where E is the permutational function, NI, is the set of nonintegers and the solution is the dual amplitude, σ,τ. Expanding generates the elementary particles of nonadaptive physics and, by inference, the substantive content of Universal Physics consisting of three additional primary systems comprising the world, where a primary system is defined as one having a distinct but derivative extremal controlling law:

1. I. Nonadaptive physics and chemistry (harmonic hamiltonian wave systems) : Minimize Action, subject to conservation constraints.

2. II. Adaptive physics or biology (membrane bound duplicating polymer‐copolymer hamiltonian systems) : Maximize Survival, subject to energy constraints.

3. III. Sentient physics or sociopsychology (neuromatrix hamiltonian systems) : Maximize subjective Happiness, subject to survival constraints and

4. IV. Representational physics or language (a symbolic combinatorial routine): Maximizes the Information Gain, subject to happiness constraints.

The world can then be viewed as a perpetual superfluid computer implicitly using the epistemology of Axiom I as a world program to process the physical data base, c > 0, of Axiom II into world evolution. After evolving through Systems I and II, mankind, i.e., System III, evolves as an internal metacomputer which makes the combinatorial program explicit and uses it to put all four primary systems in standard hamiltonian theory (pseudo‐category) format and terminology. This can be viewed as a generalization of the Darwinian variation‐and‐selection theme in which combinatorial‐variation is recursively hamiltonian‐selected thereby incrementing world logic and logic constraints on successive primary systems. Because Universal Physics and Universal Grammar are functor‐related homologous concrete and abstract combinatorial pseudocategories, related by a pseudo‐functor, thus, differing only in the presence and absence, respectively, of the World Constants, c ≥ 0, they constitute, ipso facto, Universal Science (Formal Philosophy, World Evolution, World Unification, Explicit Theory of Everything, ETOE, or Axiomatic World Theory).

QED: Because intricate verified predictions, ranging from particles to personality types, mental disorders, political parties and the abstract sciences, result from a system which is merely expanding to fill its possibility set, it is concluded that the world is lawful and that this means it is an object deterministic but not fully analytically determinable combinatorial system. In the object domain, the world is system‐number complete at four. Dually, in the analytical codomain, understanding of it is approximately complete, as measured by a world information gain function. Hence, the dualistic, analysand‐analyzer world program is finite and has dualistic completion criteria, as required of an involuted program.     

In the Shadow of Terror

Summary

This study examined the effects of terror on world assumptions in Israeli youth. The sample comprised 2,999 adolescents aged 13-16 who were exposed to different levels of terror. Relations of objective and subjective exposure to terror, life events, ideological, religious commitment, and social support with world assumptions were assessed. Results show that personal and social resources made a more substantial contribution to the explained variance of world assumptions than exposure to terror. Implications of the associations between religious and ideological commitment and social support with world assumptions are discussed.     

Public Reason as a Form of Normative and Political Justification: A Study on Rawls’s Idea of Public Reason and Kant’s Notion of the Use of Public Reason in What is Enlightenment?

Abstract

This article explores the historical and philosophical backgrounds that inform the appropriation of the term “public reason” in liberal theory. Particularly, it studies the differing nuances attached to public reason by Kant and Rawls. The article suggests that, while Kant viewed the public use of reason as a conditio sine qua non for Enlightenment to take place within the Prussian society, Rawls’s notion of public reason in Political Liberalism serves a different purpose in our contemporary world. Rawls sees public reason as a tool, which would enable citizens of the pluralistic liberal state to unearth tolerable bases for coexistence, despite their trenchant and often conflicting ideological, cultural and religious differences. Moreover, Rawls’s notion of public reason aims at liberal legitimacy: the normative and political justification of the legal power of the state in liberal democracy.     

Free Energy and the Self: An Ecological–Enactive Interpretation

According to the free energy principle all living systems aim to minimise free energy in their sensory exchanges with the environment. Processes of free energy minimisation are thus ubiquitous in the biological world. Indeed it has been argued that even plants engage in free energy minimisation. Not all living things however feel alive. How then did the feeling of being alive get started? In line with the arguments of the phenomenologists, I will claim that every feeling must be felt by someone. It must have mineness built into it if it is to feel a particular way. The question I take up in this paper asks how mineness might have arisen out of processes of free energy minimisation, given that many systems that keep themselves alive lack mineness. The hypothesis I develop in this paper is that the life of an organism can be seen as an inferential process. Every living system embodies a probability distribution conditioned on a model of the sensory, physiological, and morphological states that are highly probably given the life it leads and the niche it inhabits. I argue for an ecological and enactive interpretation of free energy. I show how once the life of an organism reaches a certain level of complexity mineness emerges as an intrinsic part of the process of life itself.

     

Lunacy and Scepticism: Notes on the Logic of Doubt Concerning the Existence of an External World

This article develops a logical (or semantic) response to scepticism about the existence of an external world. Specifically, it is argued that any doubt about the existence of an external world can be proved to be false, but whatever appears to be doubt about the existence of an external world that cannot be proved to be false is nonsense, insofar as it must rely on the assertion of something that is logically impossible. The article further suggests that both G. E. Moore and Ludwig Wittgenstein worked towards the same solution but left their work unfinished.

     

Constructive Metatheory: II. Implications for Psychotherapy

Abstract

The implications of constructive metatheory for the conceptualization and practice of psychotherapy are briefly outlined. It is argued that the constructivist therapist construes the client as an active and developing process, and that psychological problems are approached not as piecemeal flaws or deficiencies, but as expressions of current discrepancies between an individual's adaptive capacities and the challenges she or he faces. Likewise, the process of psychotherapy is portrayed as one of trial-and-error experimentation with different (novel) ways of “being in the world.” Ideally, the client and therapist create an intimate and emotionally charged alliance in and from which the client can explore and experiment with self and world relationships. These practical features dovetail with many assertions of the major me-tatheories of psychotherapy, and it is argued that constructive metatheory may be uniauely suited to facilitating attempts at conceptual integration     

Deviance‐construction in Stalinist societies: A critical analysis

This study is concerned with the definition of deviance and the processes of constructing deviance in Stalinist societies. Deviances created by the state in these societies are analyzed, especially from functionalist and phenomenologist aspects and by applying Foucault's approach. Solzhenitsyn's Gulag Archipelago is used as a starting point for the analysis. In his work, Solzhenitsyn dwells at length on the “deviances” and the process of deviance construction in Stalinist Soviet Union. It is suggested that, in these societies, “total state deviance” fits in a desacralized, demodernized world view. Finally some consequences of this deviance image still at work are discussed.     

Nous avons l''art pour vivre dans la vérité Hannah Arendt, lectrice de Kant: indications pour une méditation de l''art

The paper aims at sketching the outline of a phenomenology of the artwork on the basis of the short analyses devoted to the topic by Hannah Arendt in a few texts. In order to overcome the mostly allusive and even superficial character of these texts, the paper refers to Kant's teaching in theCritique of Judgment and to Arendt's interpretation of it in several essays.We have tried to pursue as far as possible, in the direction of a philosophy of art, the path opened by her political interpretation of the thirdCritique. We have also endeavoured to develop, beyond what she writes explicitly but in an attempt to make her thought as consistent as possible, the marginal suggestions provided by the book onThinking about the relations between judgment and thought and the theses stated byThe Human Condition about the work of art as a reified thought.Accordingly, the artwork appears to be, in the realm of artefacts, what is the best, appropriated to provide to a human world its stability; since the artwork is the most enduring product of thehomo faber, while escaping the means-end categories as well as any usefulness. Hence the artwork is able to display within the realm of human artefacts the meaning of a human world; namely, a home on the earth, a dwelling to be shared in their being-together. While being useless and merely appearing in the world, the work is also what calls for a judgment of taste such as Kant describes it. This means a judgment of common sense based upon a sharing of the world by fellowpeople, and aiming at a standard which is the sensus communis as the very condition of possibility of such a sharing. Moreover, the artwork is a thought made into a thing. Again, as a thought which appears in the world, it calls for judging; for a judgment is a thought which renouncing solitude comes back to the human community. Therefore it turns out that the artwork unifies the human community in its sharing of a common world. Indeed, by requesting that we judge it, the artwork appeals in ourselves to asensus communis through which our thought takes into account the point of view of the others. Moreover, as a thought embodied in a hand-made thing, the artwork makes meaning present and publicly appearing in the sensible world.

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Republished; incomplete in preceding issue.     

Ethical Perspective on Church and Synagogue as Intergenerational Support System

ABSTRACT

This essay inquires as to why and on what basis religious groups do undertake or should undertake care of each other across generations. Five commonsensical reasons are examined, each of which is found to have merit and precedent and to be flawed and dangerous. Also examined is the implication for intergenerational care of an understanding of family/church as ideological abstraction, romantic image, place of treatment, last resort, process, and network. This inquiry helps understand motivation for participation of congregants in intergeneration support as congregations seek to engage people in intergenerational ministries.     

The paradox between the numerically competent baby and the slow learning of two- to four-year-old children / La paradoja entre el bebé numéricamente competente y el lento aprendizaje de los niños de dos a cuatro años de edad

Abstract

Since the 1980s, numerous laboratory investigations have been arguing that infants are numerically competent. This work presents a critical review of this line of research. We propose that despite the repertoire of numerical abilities attributed to infants and the seemingly natural character of the very first numbers in the numerical series, the semiotic complexity of their use and comprehension poses a cognitive challenge that children undertake, motivated, supported and often guided by others. This challenge involves a high degree of semiotic organization of the material world as well as an ability to manage early sign systems, systems which children learn how to use during their first years of life and which form the platform on which numbers are based.     

Darwin Puzzled? A Computer-assisted Analysis of Language in the Origin of Species

The aesthetically optimistic view of life in the last paragraph of Darwin’s On the Origin of Species contrasts with the evidence in his autobiography of a supposed perceptive colour blindness to the magnificence of nature. Accepting the theory of evolution as one of the scientific theories that has contributed to disenchantment, my aim is to delve into the Darwinian perception of natural beauty and solve this contrast of perceptions within the framework of the Weberian concept of “disenchantment of the world.” To do this, I have carried out a computer-assisted study of Darwin’s language focusing on the frequency of aesthetic-emotional and religious adjectives and adverbs in the six editions of the Origin. A semantic analysis of the lexicon shows that, although disenchanted, Darwin perceives nature as aesthetically enhanced. I arrive at the conclusion that Darwin’s alleged colour blindness does not come from a loss of his capacity to aesthetically perceive nature, but from his loss of religious belief.

     

Philosophie Als Aufkl?rung

Summary It cannot be stated with certainty that the process of enlightenment (Aufklärung) is irreversible. In many systems the tendency to dogmatize the ideologies by means of which political systems define their identity, invariably dominates the emancipatory tendencies of the intelligentsia. In recent years it has become clear that one has to add to this the fact that in the context of the international student youth movement, part of the intelligentsia is unmistakably fascinated by what dogmatism has been able to achieve as far as integration and orientation are concerned; and thus actively ideological and political movements have been developed which are contrary to the process of enlightening clarification. It is obvious that philosophy plays an important part here.The present essay on the other hand stresses by way of compensation the traditional enlightening function of philosophy. The term enlightening clarification is understood here to mean that process in which the stock of assumptions in regard to reality about which one does not allow for discussion, and which thus, correspondingly, in its claim of validity, is morally and politically controlled and protected group-specifically, is reduced to a minimum. The process of clarification, thus, is a process by means of which our socially secured interestedness, namely that reality is in this way and not in any other way, gradually disintegrates. The institutional character of universally accepted truths as well as the hermeneutic and rhetorical technologies of man's enlightening clarification, whose function it is to dissolve this universal acceptance, are described in this essay in great detail.

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This paper is a reprint from M. Riedel (ed.),Rehabilitierung der praktischen Philosophie. Geschichte — Probleme — Aufgaben. Freiburg: Verlag Rombach & Co., 1972.     

Spiritual Inquiry and Well-Being in Life-Limiting Illness

ABSTRACT

Introduction: End of life, as a developmental phase, is accompanied by inner resources as well as losses. Spirituality is a potential inner resource for integrating illness that often occurs during this time. Despite the increase in spirituality research, how spiritual perspectives are used in life-limiting illness remains under-investigated. Better knowledge about this process may be useful for health care providers, family caregivers and patients themselves to enhance well-being at end of life. This study describes the process of how patients and family care-givers use their spiritual resources to facilitate well-being at the end of life.

Method: A qualitative study was designed, based upon the grounded theory method, that entails theoretical sampling of concepts (not sampling of people as in quantitative designs), and the analytic technique of constant comparison of the data until conceptual categories are saturated with supporting data and a theory can be identified. The sample consisted of 12 respondents: 6 dyads of elderly patients with a life-limiting illness and family caregivers. Interviews occurred over a 2-year period.

Results: Data analysis generated a theory about a process called “transcending life-limiting illness,” which derived from two related themes: spiritual inquiry and end-of-life dimensions.

Conclusion: The results expand existing knowledge about how people, either as patients or as family caregivers of persons facing end of life, live with life-limiting illness. The process of transcending life-limiting illness goes beyond merely coping to tap resources for well-being. This resource is expressed through an ongoing dialectic process of spiritual inquiry about life and death as supported by six critical life dimensions.     

In the beginning jung and freud on introversion

By now it is well known that creativity requires incubation: a stage of turning inward that has been described as “introversion.” That this was not always recognized, even by the founders of depth psychology, is documented here by Richard Capobianco, who holds a Ph.D. in Philosophy. His exploration of the evolution of Jung's earliest statements about the creative aspects of introversion provides us with a foundation for understanding the profound differences between Freud and Jung. Their approaches to depth psychology continue to fascinate.

While much has been written about the theoretical issues which divided these two men, there has been very little comment on an issue of major importance: the nature and significance of the psychological phenomenon of “introversion.” This essay documents the evolution of Jung's early effort to explore the creative aspects of introversion in contrast to Freud's view, which emphasized its pathological aspects.

The Birth of Creative Thought from Introversion     

Toward a Theory of Progressive Evolution (Large-Scale Stages of Evolutionary Progress)

Here I discuss the basic elements, major stages, and completion of progressive evolution. The cosmic world of self-realization is based on extensive self-development within a closed contour: temporal counter-transitions of spatial counter-elements (energy bonds and media and, basically, substance structures) form of local worlds within it through evolution of informational structures.

• The organic world of reproduction develops through the open informational path: the initial substance, through energy exchange and metabolism, reproduces similar substance; the latter interacts with the environment and, subsequently, reproduces its like, and so on.

• The animal world of self-regulation builds up a closed informational contour in the environment through the informational input and command output.

• The human world of self-cognition forms the intensive type of development within the internal closed informational contour of cognition. Counter-transitions of ideal images and signs relate to their real prototypes. In the course of cognition, abstractive thinking develops and brings man to the possibility of reflection of the initial world in its integrity (thus, elevates man to the infinite, by Hegel).

     

Is Sāṁkhya a Form of Idealism? An Exploration into Classical Sāṁkhya

Introduction

I have aims to shed light on two points in this paper. The first is to illumine that Sāṁkhya realist conception is based on false assumptions, and second is to shed light on the idealistic leanings of the system.

Text and Methods

I argue that in the light of textual evidences as well as phenomenological interpretation, Sāṁkhya metaphysics can be viewed as a form of idealism. I begin by proposing that the established realistic interpretation is based on an assumption that prakṛti and its evolutes are material and cosmic. In fact, prakṛti and its evolutes are mental categories, and the ontological dualism of puruṣa and prakṛti enunciated in the Sāṁkhya system is nothing but a form of idealism. The prakṛti and its evolutes are the principles/categories of cognition or experience. The conception that evolution is a process in prakṛti that takes place in the presence of puruṣa can also be conceived after the manner of form idealism. In fact, even the conception of puruṣa being simple and pure consciousness, together with its notion of liberation as aloneness of puruṣa and its separation from prakṛti and its activities (kaivalya), tends to advocate a form of idealism.

Conclusion

Thus, notion of evolution and liberation becomes the apparatus to interpret the Sāṁkhya as idealism.

     

Sensibility and the otherness of the world: Levinas and Merleau-Ponty

Sensibility has traditionally been defined as a relation with the world’s exteriority. However, a certain post-husserlian phenomenology tends to reverse this definition and to redefine sensibility as an internal relation that takes place from within the world. This article focuses on this phenomenological concept of “sensibility” in Levinas and Merleau-Ponty and intends to show that this concept rests upon the presupposition of an alternative according to which we would have whether a sensible experience of identity, or an acosmic experience of otherness—whether a wordly experience of the same or a worldless experience of otherness. Yet, by reducing sensibility to the experience of the world’s interiority and rejecting otherness beyond any worldly experience, this conception fails to account for a significant dimension of sensibility—namely, sensibility as the experience of the world’s own otherness, foreignness or exteriority. It is our hope that, from the critical exposition of this alternative, will eventually appear in conclusion the significant part of this forgotten dimension of sensibility.

     

Consciousness and Science: an Advaita-Vedantic Perspective on the Theology – Science Dialogue

In modern science, the synthesis of “nature/mind” in observation, experiment, and explanation, especially in physics and biology increasingly reveal a “non-linear” totality in which subject, object, and situation have become inseparable. This raises the interesting ontological question of the true nature of reality. Western science as seen in its evolution from Socratic Greece has tried to understand the world by “objectifying” it, resulting in dualistic dilemmas. Indian “Science,” as seen in its evolution from the Vedic times (1500—500 BCE) has tried to understand the world by “subjectifying” our consciousness of reality. Within the Hindu tradition, the Advaita-Vedanta school of philosophy offers possibilities for resolving not only the Cartesian dilemma but also a solution to the nature of difference in a non-dualistic totality. We also present the Advaita-Vedanta principle of superimposition as a useful approach to modern physical and social science, which have been increasingly forced to reject the absolute reductionism and dualism of classical differences between subject and object.     

The ideological construction of crime: An analysis of the L.E.A.A. career criminal program

This paper examines the development of the LEAA Career Criminal Program and analyzes the ideological consequences of the construction of the legal category “career criminal.” It is argued that the creation of this program illustrates how the criminal justice process contributes to the existence of ideological hegemony and societal reproduction. No one at LEAA, however, ‘deliberately set out to create a program which would serve these ideological functions. The evidence shows that career advancement, professional goals, fortuitous circumstances, and political interests were the factors that lay behind the development of this particular program. Yet the program did have ideological consequences. There was a complex chain of subtle and often unreflected upon inducements, rewards, and incentives which made it likely that the program would be shaped in accordance with the interests of the dominant class.     

Feminism and Religion

Religion—capital R—effectively eliminated the feminine experience in its process of institutionalization as church; religion—small r—the whole human view, cannot be adequately reflected through such a myopic institution. All humans will not be equally respected, given unequal status. Thus, the church becomes a powerful contributor to inherently unjust social, legal, and economic systems. Feminism, negated as a philosophical and religious world view by Western religions, challenges the status quo insofar as it calls for endorsement of full human equality.