Trost and Instruction

I am, what I am not

  • You are not excused from the paradox at the heart of knowing
  • You are not responsible for the paradox at the heart of being

The act of description must appear difficult for one who is in media res.

Scripture is fine

Scripture, done well, provides axioms. The problem is not scripture. The problem is the canon. Which becomes indubitable?  Where are the boundaries?  We can probe for the boundaries, with ever expanding horizons, through our collective activity.

One way to read the P-H framework

Hilbert’s 6th problem is “Can physics be axiomatized?”

Within P-H we approach this to provide a local solution, rather than a global one. We then seek to maximise the local. Unifying the visions of Parmenides and Heraclitus would achieve that in the (unreachable) limit.

Given the role of embodied discussion, we posit axioms as indubitable, renewable Eigenforms.

Unknown God

Unknown God is the name of my new band. You only come across it where Gods are numerous and local. You find it with saints too. Usually, attribution in pictures or statues is pretty confident. This is Saint Jerome. Often there are obvious reasons. The cardinal’s hat, the eyes on a plate, the hair shirt, these identify for a large community. But often the Gods and saints are less well known. But they are identified with confidence. This is Adanimuprkupshal, the vengeful, this is Saint Cadwallader, and so on. Furthermore, once there is a name, there are often stock anecdotes, little aphorisms, or merely gee-gaws and trinkets, that are trotted out, because this is how these figures, these identities have survived over centuries.

So what survives over millennia? What coarse strokes, what low frequencies, what framings?

Genitum, Non Factum

In articulating the P-H framework, and in extending that to consideration of symbolisation and the relation of M2 embedding, with its attendant contact theory, to M3 mediation, with its attendant representational theory, we have a useful stance for discussing questions frequently dubbed theological, rather than philosophical. The old Genitum, Non Factum, can be seen as such a shift, so that one urgently asks, with what and whom am I continuous?

Communion and communication

Now, it is my thesis that communication is superficial to communion, and without communion, there is no communication, really, at all. .. The more perfect the fit on the communion level, the less needs to be communicated, the more that can be crossed from one being to another in fewer actual communicated acts. (George Spencer-Brown, transcript of the AUM conference, part 3)

Communion and communication. Joint speech is a form of communion, and it takes place within communal frameworks that bring about a common grounding. It is the neglected side of language, which has been treated as if it were simply a business of message passing. In joint speech, no message is passed, but instead we find the active foundation of a common order. When we share common ground, then communication is possible. If there has been no communion, if we are truly strangers, no communication at all is possible. Genocide then becomes a possibility.

Literal truth

Writing gave birth to the notion that facts could assert themselves, independent of any speaker. A mind independent world became a possibility.

Projective images gave birth to the notion that the world could be seen as it is, geometrically and quantitatively, and thus mind-independently.

Before projective images and writing, the very notion of a mind independent world made no sense. Now we are so immersed in texts and images that we doubt the reality of living.

Sharing the Now

A single person alone in a room might be tempted to be a solipsist. Raised in Western society, the solicitations of solipsism under such conditions are almost irresistible. If such a person were to employ the everyday Cartesian language with which we describe experience, there would be a dead inanimate room, represented and hence observed by the mind of the person. Experience may seem to be the result of perception, constructed on the basis of the senses, which is complemented with unobservable stuff loosely described as memories, thoughts, reverie, imaginations and such. The sum of the private stuff, together with the rooms insistent existence, comprises the “now” for such a person.

Oddly, that same person, if told of two disasters that are indexed to very different points in time, will care greatly about one (a massacre, say, in contemporary Absurdlandia), but will be entirely unmoved by another (a similar massacre occurring, say, 400 years earlier). The person in the room is in no way capable of influencing either event. Yet one, by virtue of occurring contemporaneously (in calendar time) is an affront to humanity, the other is a historical detail. Continue reading