[Fis] Murakami and Swift

Karl Javorszky karl.javorszky at gmail.com
Tue Mar 30 15:59:52 CEST 2021


In the following sentence there are two typos:

In order for the DNA to be logically the same as the organism, the rank of
a token along an axis has to register the planar place of something
referred to twice, and the planar places must be positioned in a space of
which the spatial directions are given by axes AB, BC, BA.

The intended reading is:

In order for the DNA to be logically the same as the organism, the rank of
a token along an axis has to register the planar place of something
referred to twice, and the planar places must be positioned in a space of
which the spatial directions are given by *planes* AB, BC, *CA*.

Please excuse the mistakes.

Thank you


Am Di., 30. März 2021 um 12:08 Uhr schrieb Karl Javorszky <
karl.javorszky en gmail.com>:

> Discontinuity, Integration and Alienation
> 2021 03 30
> In psychology, the standard assumption about the individual is that it
> lives and experiences in a continuous fashion. Sleep inhibits the
> acknowledgement of continuity, but does not negate it. If there are
> continuity problems, like amnesia or depersonalisation, these are
> irregularities which deserve an extra name. Life is a continuous adaptation
> to changes; the discontinuity is not a feature but a bug.
> In the excellent lecture Krassimir has drawn our attention to,
> expectations are in the process of being axiomatized. The idea of
> expectations is in the process of being introduced into rational thinking,
> because it had not yet been a part of it. A biologic construction – the
> hypophysis – is used as an empirical basis from which to attempt to explain
> the phenomenon of regulation, namely that there is a target value and an
> actual value. Great courage is needed by a mathematician to refer to the
> processes of the glands, because if there is one thing neurologists,
> physiologists and histologists can agree on, then that is that the
> hypophysis is a really complicated something that causes effects in ways
> that are presently far from being understood. One could as well have said
> “God” for the complex system of interrelations that are causing effects
> over a wide field. The lecturer extends himself and leaves the terrain of
> mathematics. He needs to introduce a causing principle which acts in
> mysterious fashions, like the hypophysis does. Yet, the lecturer does
> address the subject of expectations, because one has to deal with the term
> if one wants to understand a world in which there are things that can be
> otherwise.  Expectations are a bug in the mathematical theory, not a
> feature. In biology, expectations are the fundament of all thinking: be it
> that the protozoa expect the Sun to rise again and rise to the surface of
> the sea, be it that the K-Na pump is switched into reverse on reaching one
> of the limit levels, be it that we breath out a short while after we have
> breathed in. Expectations are very much a feature in biology, definitely
> not a bug.
> To have expectations, one must have alternatives, from among which one
> learns to rank some as highly probable and some as among the least
> expected. The idea necessarily presupposes the existence of a duality of
> how it is and how it could/should/will be. (A compliment here goes to Joe
> Brenner, who has given intellectual birth to a concept of a
> two-ways-existing mental construct, evolved solely by induction. One who
> has built by Lego blocks a two-ways-existing mental construct, raises the
> hat before the ingenuity of the artist who has created the construction
> only by means of brain, paper and pencil.)
> Let me digress into the world of games. Chess and Go are suitable
> examples. The description of the positions of the figures in a middle stage
> of the game is a narration of facts. This narrative can be seen as
> consisting of two parts: A) Description of the positions of Black, B)
> Description of the positions of White.
> The set of possible moves is different to the set of reasonable, clever,
> expected moves. This is the moment, where the term ‘expectation’ becomes
> one of its meanings. There is a result of a utility function attached to
> each of the possible moves and players, and nowadays computers, too,
> evaluate the gain in their strategic situation when choosing one of the
> possible moves. This evaluation procedure is no more in the *physical, *but
> rather in the *metaphysical *realm. While the player collects and sorts
> his available moves, nothing happens on the physical board. The narrative
> about this phase would be considered traditionally contentious; that
> computers have been taught to play Chess and Go up to the theoretically
> possible best level is of no philosophical relevance. There remain for the
> foreseeable future sufficiently many and diverse such games, where we have
> no evaluating algorithm, like in the case of the hypophysis, because we do
> not yet understand the game’s goals and rules. There remain two sets of
> expectations regarding the next move of W or B, and we cannot be sure
> whether we anticipate the next move of the opponent correctly. Whatever
> happens, there will be expectations that have gone unfulfilled.
> We need to have an entry point into discussing expectations and the
> density of unfulfilled expectations. Thanks to the Sumerians, we do have
> such a plaything and thanks to the last four generations, we have powerful
> machines with which to create a habitat for the playthings to go forth and
> do their thing. We can hammer iron into a circle, we can chop an axle out
> of a tree trunk and we can weave liana to hold a leather bearing: here we
> have the wheel. The idea will turn out to be useful beyond imagination,
> presently it is unheard-of, unorthodox, frivolous, barbarian,
> unprofessional.
> Expectations are a part of the package if one takes a fresh look at
> *a+b=c.* We are so much habituated to concentrating on the result, the
> summary, the essence of the operation, *c, *that we have forgotten how to
> read the previous stage, the commencement, that what has been, *a+b*.
> This state of the world is by no means gone, *a, b *are by no means
> actually unified, they remain different, although they share many common
> straits.
> Importance, pre-eminence, superiority are principles one meets in a
> concept of adaptation and evolution. Whether *a *or *b *are pre-eminent
> does make a great difference. The world is quite different if seen by the
> eyes of *a, *as opposed to the arrangements considered normal by *b*. If
> there is order, there are alternatives to that order. Between the competing
> orders, actual and target values exist. The term expectation is rooted in
> facts, like the possible moves of a game are rooted in the facts of the
> actual dispersion of the figures. One needs only to order some elements and
> reorder them differently to see the term expectation, without taking
> recourse to some incomprehensible otherworldly inventions like the
> hypophysis.
> The funny thing about continuity and expectations is, that they both are
> aspects of the same fact. The linear position (“rank”) of an element is a
> corollary of an order A. The rank of that same element in order B is also a
> fact. Of the two ranks a place on a plane can be pointed out. The tautology
> goes: the position on a plane is the same as ranks in two orders. The
> seemingly non-tautological secret of life is hidden in the fact, that the
> *axis* A necessarily registers among the properties of each of its
> elements the *planar *place of that element, if a plane exists with axes
> A and B. The surprise is that the Sumerian invention hyped up with
> Wittgenstein machines shows that once *axis *A creates *plane *AB, a *space
> *is created by itself with axes ABC. The wanderings of the logical
> primitives show, that the continuous truth *a=a* is maintained by a
> jump-hop, disperse-gather, turn-once mechanism based on twice three phases.
> In order for the DNA to be logically the same as the organism, the rank of
> a token along an axis has to register the planar place of something
> referred to twice, and the planar places must be positioned in a space of
> which the spatial directions are given by axes AB, BC, BA. This is indeed
> the case.
> Nature has very clear expectations about what is a position in space,
> based on two planar places, based on three linear ranks. She is actually
> economising on the third descriptive axis, using the expectations *carry_aA
> + carry_aB + carry_aC = 18, carry_bA + carry_bB + carry_bC = 33. *The
> spatial reference to the objects can keep existing and be valid during the
> non-existence of space in the third direction, because if two summands of a
> partition of a given number into three are given, the third summand is
> tautologic.
> How much the left and the right hemispheres of the brain are different and
> in what dimensions, can best be left presently in the hands of the people
> in white coats. The same is valid about the differences between Dr Jekill
> and Mr Hyde. Let us set our sights on achievable goals. Let us find out
> what the term order means, and what rules a sustainable order could follow,
> in theory.
> Best
> Karl
> Am Di., 30. März 2021 um 07:54 Uhr schrieb Mark Burgin <
> markburg en cs.ucla.edu>:
>> From the point of view of mathematics, there is no real continuity in
>> nature!
>> ------------------------------
>> *From: *"Karl Javorszky" <karl.javorszky en gmail.com>
>> *To: *"fis" <fis en listas.unizar.es>
>> *Sent: *Friday, March 26, 2021 3:23:32 AM
>> *Subject: *[Fis] Murakami and Swift
>> Murakami and Swift
>>             2021 03 26
>> These last, long weeks being very much conductive to staying at home, one
>> would address the task of reading a long novel or two. Haruki Murakami’s
>> “1Q84” and “Killing Commendatore” touch on subjects that are, in this
>> person’s opinion, worthy of discussing in this present
>> scientific-intellectual debating society.
>> Let us put Murakami in a connection with Jonathan Swift. The Irishman has
>> presaged with his “Gulliver’s Travels” massive changes in the perception of
>> royalty, authorities, rules and conventions. Although King Charles II was
>> tried and executed in 1649, the Restoration twelve years later has
>> eradicated the positive connotations to getting rid of a ruler. Up to
>> Gulliver, it seems that the common understanding has continuously accepted
>> the religious-mythical connotations of political force. The belief in
>> authorities and their possession of transcendent powers has been the
>> unspoken background of the idea of a functioning society. Swift has
>> challenged the prevailing meme, by substituting it by a narrative, where
>> Kings are minuscule, pompous dotards. The slogans of state get deflated if
>> the common cause is reduced to the conflict of opening up the breakfast egg
>> on which end. You can’t adore a God-Emperor if he is that naïve, completely
>> lacking common sense and decency. Laughing about a mighty ruler is a
>> necessary step towards guillotining the formerly mighty same. As a
>> medicine, Swift’s Gulliver has the characteristics of a *depot forte. *Its
>> effects establish themselves almost imperceptibly, over a long time period.
>> It took over three generations from Gulliver to the French Revolution.
>> Murakami appears to me to exert a similar influence on contemporary
>> thinking as Swift had. It may take another generation or two to be able to
>> speak in rational terms about his ideas. Like the ideas brought home by
>> Gulliver from his Travels, the ideas expressed in 1Q84 elicit in their
>> reader a smile and a wonderment, ending in a relieved realisation: this is
>> only a phantasy, a tale, a story; this is nothing real. Swift has stated,
>> although not *expressis verbis,*
>> ·       Kings come in all kinds of varieties;
>> ·       There is no unified, general rule of how Kings are to be;
>> ·       Kings maintain their rule by earthly methods of power and by
>> elaborate memes;
>> ·       Almost anybody has more common sense and decency than the Kings.
>> Murakami does the same work of destroying, levelling and salting
>> intellectual empires by stating, in the guise of an elaborate
>> cloak-and-dagger sci-fi mystery phantasy:
>> ·       Realities come in all kinds of varieties;
>> ·       There is a specific variety of non-standard reality, which
>> people (not: Murakami) call metaphysics;
>> ·       This parallel reality is actually merged with the common
>> reality, deviating visibly from that only in specific circumstances;
>> ·       There are rules and axioms and protagonists in metaphysics very
>> similar to those in common reality (“physics”);
>> ·       If we had different sensory organs, we could perceive parts of
>> the other (“metaphysical”) reality, possibly losing some perceptions of the
>> normal reality (if we could sense the Earth’s magnetism, we might not be
>> able to distinguish some colors: we would live in a different reality);
>> ·        The density of relations in the other variant influences actual
>> facts in this variant (the density of charge in the parallel world of
>> relations causes an actual lightning in the world of realised facts; the
>> density of desire causes space to conflate/merge and people to
>> synchronise/co-resonate);
>> ·       Both variants are subject to identical axioms of inner
>> consistency of the sequel being a deduction/corollary of the present: both
>> worlds have an inner logic, which deviates only partly from the logic of
>> the parallel world;
>> ·       Time is a recurring element; one who remembers is partly
>> identical to one who is perceiving/had perceived;
>> ·       The continuity is not really continuous, not even for one and
>> the same individual;
>> ·       Aside from one global clock, about which we do not speak, there
>> are local clocks which run at differing speeds;
>> ·       It is possible for the two worlds to merge and to disunite
>> without any problems, the worlds can /and do/ exist alongside each other;
>> ·       The moral of the story on the example of the protagonist heroes
>> is, that a full, ideal life includes the knowledge and ability to surf both
>> waves and to connect with one’s alternate selves, be these laterally or
>> temporally distinct.
>> Well, of course, a phantasy is a phantasy. Thank God, thank our Kings,
>> thank our Schools we can well recognise a phantasy from hard-core reality.
>> Heaven forbid establishing Murakami’s unified dual space-time concept as a
>> credible and sensible idea of which the time has come.
>> Murakami’s idea of the parallel world appears to me like a smear,
>> lubrication, veil, packaging cellophane foil or skin. It is well attached
>> to the surface of the factual world, and agglomerates only at times into
>> such droplets or crumplets which modificate the actual things, all the
>> while dramatically influencing the properties of the things they lubricate
>> and separate at the same time. One would hope that time and patient
>> research will bring to the surface such rational words, connected by
>> rationally imaginable relations, which support the vision of two narratives
>> running concurrently: one details what are the facts and one details what
>> are the expectations, based on the facts so far. The two rhetorical strands
>> could support Murakami’s vision. In case one had such a story to tell,
>> about facts and expectations based on facts, one could call that what
>> Murakami calls the Q-time/space also *the information content *of the
>> story. This point makes the literary work a suitable subject for a
>> submission to FIS.
>> Happy and healthy Eastern to you all!
>> Karl
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