The So Small Quantum World

Inevitably, in dealing with such small things of the universe, what once we saw as fundamental, such as atoms, electrons and quarks, indestructible at times and indeterminate at other times and conditions we may find that in their motions with defined opposites and semi-opposites, such particles will become eroded, supplying us with even more and smaller fundamental particles.

One might then wonder how much time it takes before God itself arises as the smallest particle instead of the biggest.

…or last cause instead of first..

…or All causes ?

Or medium size ?

Do we ever ask: Why are we finding these things?

Don’t look behind that Curtain!

The event of Modernity is represented by the plot culmination of The Wizard of Oz: The moment that the Feminine Mystique is comprehended in its reality: The all and power Oz, the great wizard that holds the good society together is a fraud. The myth of the evil witch is destroyed upon arrival but then there is another bad witch that pronounces the struggle and the good witch helps expose the sham, thereby ushers in post-modernity. We first find the hierarchical power structure, then individual truths and relativity itself actually go into the reestablishmeant of modernity as a unitive effort of a now common whole of pluralist truths in progress, just like The Emerald City was before with all the “guilds” and various sorts, sizes, colors and shapes of people, when Dorothy arrives, all the different people who were other wise living happily except for the shadow of the wicked witch(-es) who now appears Becuase Dorothy kills her sister when she arrives. Now that witch is gone, and everyone has their own truth (again), another specter will arise: the struggle-fantasy of the white man-woman oppression ends with the man remaining in the Fantasy Emerald City and the woman returning to her black-and-white world, of which the real figures of life were represented in the fantastic struggle.

Presently we are involved in the consolidation of a one world. This is to say, the overdetermining manner of consciousness is involved with its function of the reconciliation of difference. What such a function rejects, though, is the notice which brings to understanding that such difference and reconciliation was and is already already occurring at all times.

In reality, the current struggle always must remain paramount. The involvement with that activity is called justice.

The difference involved with the attempt to get justice for the group that is oppressed in a present condition of difference Always takes precedence over the past or historical situation. This is to say that what we learn from history informs the present struggle. Yet what we don’t learn from history, the lesson of history that should otherwise commandeer or correct the present situation for eternity, or for a kind of utopia, is that some group will always be oppressed. This is to say, in the overcoming or correction of a presented condition of oppression, another oppressive situation arises that needs to be corrected. The present situation towards justice always has to take place towards a limited ideal based in a utopian frame. The idea that there is no actual “utopia” is really a statement of empty set, because if we actually ever believed that that was true then there would be no reason to make any efforts whatsoever to address a present injustice.

The two situations that I present here exist at all times. While they may be ideological, and indeed we can find all sorts of ideological structures which will support various meanings of oppression and freedom, even that cognition itself exists within a utopian condition of oppression.

Hence the two routes. Hence the non-philosophical unilateral duality.

Due to the imperative of the present moment, which is characterized presently by an effort of reconciliation, this as opposed to “destruction” or “Deconstruction” — which is to say as a historical motion of consciousness — One is not allowed to speak of facts in a general sense, because the problem of difference has not been sufficiently reconciled into the One reality. For, if there indeed was a One Reality wherein everyone had sufficient recourse to a personal idea of freedom, happiness, or whatever sort of “good” conceptions and recourses of self in a world, then we could speak of facts, say, the “fact of the human being”, because then no one would have a recourse to an offense that the very idea of a “true fact” elicits by its very nature. This is the theological mandate of the current postmodern religious paradigm: I can only speak of “facts” under particular ethical headings.

So, in order to speak of truth and facts, As things in themselves that are actually facts and actually true things, a partition in reckoning must be erected.

There is a reason why most religions have an esoteric arm of the system of belief: Because the general real tenants of ethics and morality that the particular religious ideology pro pounds and supposes upon, understood intuitively by the congregants of that belief, do not allow a recourse to exposing the potential falsity of whatever theological structure: Ideology is mythologically self-referential (correlational). Indeed the congregants rely upon the cosmological maxim in order to go about their (our) daily lives. They (we) exist, in fact, in the absolute true world of either/or mentality, of essential choice despite what theoretical ideas might come out of them, because any theory I would come up with to describe how there may or may not be choice, whether it be evolutionarily, discursively, biologically, neurologically, socially, is a theory that is relying upon me/someone choosing to do things.

This fact of an ethically absolute true world thus does not contain all that exists, but neither does “another description” negate the “first world”; indeed other things can be known and talked about which do not answer to the “absolute true (first-ethical) world” that is the relative universe of subjective views and opinion. Much like the difference between quantum physics and classical physics, there is two absolutely true universes which do not reconcile to a further one knowledge in practice.

This is how it must be only now, but also never. As well as only in possibility.

What is a Philosophical Hack?

What is a Philosophical Hack? The answer is quite philosophical. 🙂

But in this philosophy a number of things are challenged which then indicate that the hack must arrive from an aspect or element that exists which is not philosophical.  This is a sort of truism: A thing cannot be in relation to another thing unless itself is first a thing.  This is the problem with philosophy as we know it: Philosophy depends upon as it actively re-inscribes and enforces a particular regimen of power of bringing into existence the absolute truth of the universe; namely, in this case, everything is relative. Relativity is not a natural absolute and essential

truth that we come up on through our human ability of reason, it is a particular establishment of power.

One of the first imperatives of the philosophical hack thus must outline or bring into view not merely the postmodern critique of power which then ironically replays itself to maintain the systems of modern power already in play, and at that, as it is supposed to be bringing about emancipation or a removal from of that very power-state, but more how this power itself is not an omnipresent and omnipotent aspect of a fixed and closed absolute real universe. 

Key is the disconcern the hack employs in its effort for truth.  Not merely another power play of false promises but indeed a recognizing of truth about humanity and the universe in-itself.  Indeed it is less a disruption than a revealing despite populism and identity politics.

The Philosophical Hack uses analogy with terms borrowed from what we know of science to describe the issues involved in being able to identify a thing that is called philosophy: Quantum physics is a project of physical description which does not comply nor answer to what we generally call classical mechanics.  Quantum physics is nevertheless a viable and true manner (albeit theoretical) of coming upon –and application of — the world, but indeed its methods and concepts do not fit nor concord with classical conceptions of the world, even while quantum conceptions may explain the classical in manners which classical physics cannot reconcile or even agree with; both nevertheless function and operate.

Presently, philosophy is caught in a “classical” , or what philosophers have called correlational, mode, what I have called together as a true form of subjectivity (subject-object duality) to no longer challenge and to thus identify as conventional philosophy.  The key to this move is thus to see that just as quantum physics does not negate, invalidate how classical mechanics indeed operates and functions, the identification (the operations of the hack) does not invalidate nor argue against the modes of conventional philosophy, even while it may challenge its method towards absolutism (in whatever forms its takes). Rather, the hack consolidates objects unto themselves by showing the weaknesses in the systemic facade. This move thus concerns an orientation upon objects because the hack allows conventional philosophy to be itself, as a thing in-itself to function as its does. The move is thus two-fold, unilaterally dual in its estimations and methods.

The book by Cedric Nathaniel is involved with the the first efforts to make visible what is invisible and sacrosanct to the conventional philosophical mode.

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THE PHILOSOPHICAL HACK: The Concluding Unscientific Postscript to Event.

THE SECOND PART.  Coming to a thought near you.x

Quantum Computing and its relevance to Philosophy.

via A few videos on quantum computing and the physics of time I want to come back to later — Mark Carrigan

In order to move forward philosophically, we must get out of our philosophical head that everything must reduce to 0 or 1, nothing or common reality.

I begin with that statement because this is the problem that we face in philosophy: It is less a philosophical problem as it is quantitative problem in the Kierkegaardian sense; the quantum does not reduce the the classical qualitative criteria. The quantum is found exactly in what philosophy can do as opposed to its classical or conventional for of what Is.

This is to say that philosophy, as a name for a particular kind of process, exhibits and endorces as it then enforces implicitly the idea that all philosophical matter must reduce to a “all or nothing” result: All philosophical proposals must answer the the conventional ontological standard. Philosophy is caught in this problem; this is the modern and current problem of philosophy. A resurgence of Realism responds to a inability for what I term conventional philosophy to inhabit and address this problem, but its reactionary move is really a recourse to using a Sartrean Existentialist mode of psychological defense, the ‘out’ of revolt from the Abyss (which is contradiction, i.e. an answer which is not 1 or 0) back into real (political) identity.

This, of course, is not to imply, for example, that the realization of Quantum Physics somehow does away with or argues against the validity of Conventional or Classical Physics. Yet, when the quantum is approached by conventional philosophy, this is exactly its methodological response. In short it asserts that All philosophy must adhere to the Zero Sum Game (1 or 0). All philosophical proposals which do not meet the conventional criterion of amounting to a 0 or 1, is nonsense. I submit that Quantum Physics and all the wonderful applications that we have gained from it would never have arisen if Scientists were so closed minded and stubborn as philosophers. We merely need to view what is before us and stop rehashing what is –purportedly theoretically sound– already there.

*

There are philosophers who have or are beginning to incorporate quantum analogies into their proposals. Francois Laruelle, Slavoj Zizek, are only two that come to mind. AGENT SWARM somewhat often reviews authors who have entertained quantum ideas.

But we should be careful not to fall back into the conventional postmodern method of intesionalist Ontological immanence. This is to say that it is improper for philosophers, those involved with a process of engaging with the world, to figure for all instances that just because thoughts can be assembled in a meaningful manner that they therefore have real theoretical substance. We have seen what philosophical fantasies of this sort produce; strange discourses which appear to have conditional validity, and its associated incredulity, as well as blatant idiocy. A quantum computation of philosophy would not rely upon a conventional inspiration of free postmodernist range. Not everything is situational to inspired manipulations of discourse; the Kantian synthetical a priori so abused by some self-theorized Postmodernists is not as ubiquitous a self-reflecting truth as they would assert in their appropriation of the PM cannon. Some discourses actually require a more significant ground. This is what the Realist move responds to; the potential for nonsense to appear as more than nice fiction theoretical stories. While even Speculative Realism is responding, Id say, properly to check the promulgation of magical thinking, other philosophers who have indeed uncovered a realm which exists outside of the Zero-Sum Game of conventional philosophy, appear to actually be holding up a conception of a valid philosophical science based in quantum analogy.

“Keep those legs closed ! I haven’t taken my bong hit yet!”

(Who the F*^& keeps saying that stuff ???)

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The book “The Philosophical Hack” confronts the conventional philosophical cock-block. It is a hack into the fortress of conventional certitude. It is an essay which addresses the miscommunication involved in the flattening out all philosophy to a unitive horizon. It is concerned with what philosophy can do, rather than endless ontological proposals about what is.

Out soon.

The Philosophical Hack: The Concluding Unscientific Postscript to Event” by Cedric Nathaniel. 140 pages. pocketbook format. Published by Od Parcel Press. estimated price: $7 + shipping.

We hope you will be interested in the future of philosophy.

Some thoughts around that…

HERE is a repost of a recent post by ALT Exploit, that I commented on.

and here are..

Some thoughts around that: Chaos itself is a thought construct, of the same character by which we might say that we are able to intuit truths of the universe. But we should be careful as to what we impose versus what we intuit.

It would seem that the issue is whether or not we are able to form or otherwise have a link to this functioning universe by which to be able to come to true concept-experiences of it. In other words: Can we trust what we intuit?

Without going into all the facets involved here, I skip to the punch:

If the universe as a totality is outside our concept of function, either finite or infinite (for these too are intuited), then it is possible that the universe functions in such a manner to allow contradictions; this would seem to be the case since we also intuit contradictions but our usual manner is to reject the resultant contents of contradiction; we say that there is no content within contradiction. It is possible, though, that the universe has contradictions that hold content.

It would seem then that if this be the case, due to the fact that the possibility has been intuited, that we can also have a knowledge of the content of contradiction. This content could then be understood as a kind of field, perhaps of the sort of ‘subtle form of non-locality’, as actual wave understood in its waviness, but one that does not then reduce or have further interactions (as a function) with other waves, other fields (Im totally expressing my layman ship of physics ;)). For, the interaction between such fields would then itself be another field exclusive from the derivative two except in as much as we develop another function; each instance implying a whole could probably not be understood outside of its particularity (particle), what Francois Laruelle might call ‘corpuscular’.

Wave as wave (qua) would seem to denote that there is a possible universal structural operation that develops a thinking being (human) as part of its operational function that functions primarily ‘within’ contradiction, within the event whereby particles arrive, as such sustaining and recording the unfolding of random occurrences of particles as a sensibility, a history. Similarly, due to the non-local aspect of wave functions, but also quantum entanglement, there are also possibilities of being human that do not fall ‘into’ the necessary particle designation of contradiction, but that, by real definition, exist in a state that is ‘different’ than what most human beings reckon as human.

The possibility of this discrepancy thus might be evident in certain religious figures, but also philosophical figures, such as Hieddgger, Badou, Derrida, Delueze, Wittgenstien, Laruelle. For these authors evidence a certain irreconcilability that they sustain even while contradicting themselves through the common discourse.

Philosophy, Colonialism and Partition.

Perhaps the title should have included “non-philosophy”. lol

This talk concerns the opening whereby philosophy is indicated to its method through the ending that supersedes its domain. Specifically, and in the context of Francois Laruelle’s “Christo-fiction“, that which supersedes any conventional appropriation is the quantum. In particular, there is no philosophical posture that is able to bring any feasible critique against its own effective omniscience, omnipotence and proposed as assumed omnipresence. The indictment is made unto its method, which is the argumentative method that is made by agents of transcendence. This alternate posture is thus outside of (conventional) philosophy’s purview, since its route is one of scientific verification over the conventional argumentative method. This alternative method is thus of allowing for a particular framework in which philosophical experiments are allowed, but it no longer includes the framework within its domain of critique.

But we are only at the very preliminary stages of this work; we are in the long game. This talk is an attempt to lay the theoretical groundwork (the breaking of ground has already occurred with the likes of Laruelle, Badiou, Zizek and Latour, to mention only the few still living), to describe some of the conditions by which such a foundation is needed and will be laid. It departs, albeit significantly, with the recurrence embedded in the conventional method’s approach, whereby human beings have access to resources that while arising from some ‘unknown’ source (immanence, transcendence, biology, neurology, evolution, creation, or whatever…), a source that is never found but at all times presents itself within the discourse that proposes to be ‘finding it’ through the conventional method of delegated agents (what I say are ‘agents of transcendence’), nevertheless still function effectively to supply a true reality, elements of which I call ‘True Objects’; the delegation process instigated by humans is at all times assumed to have the support of providence, regardless of what people might assert as the discursive conditions of such providence (such argumentative establishments are redundant).

This alternative route, in its beginnings, is involved with the effort thereby of verification. Currently, seeing that the conventional philosophical method works to obscure facts, we are involved with creating an opening whereby the facts may be noted, upon which such a scientific method may be laid. The only way forward in the effort, it appears, is through the enactment of a partition.

 (I just noticed that it cut off about the last six minutes of the talk. Sorry). 

Philosophy, Colonialism and Partition.

The first Webcast of the Philosophical Hack