[Fis] New Discussion Session--Complexity & feedback

[Alex Hankey]

Thank you, Karl, for a generous response to my email.
I have been working on a new perspective on biology.
When applied to single cells, and specifically to their
regulation, it turns out that, in order to optimize their
functioning, the regulation of all processes along a
biochemical pathway are subtly integrated
and coordinated.
This integration produces very high
'internal coherence', meaning that
cell functioning gains a holistic
quality. So, yes, as the ancients
believed, organisms function
as wholes, and while that was
not believed to be the case in
molecular biology, it has now
been shown to be true.
Best wishes,
Alex


On Sun, 3 Nov 2024 at 16:08, Karl Javorszky <karl.javorszky at gmail.com>
wrote:

> Thank you Alex,
>
> The relevant paragraph should read :
>
> Zhengson questions the necessity of including classical thinkers in a
> discussion of the contemporary problems of information theory appearing in
> biology. This he does from the base of a relatively more nirvanic
> intellectual home than the relatively more samsaric intellectual home of us
> in the West. The advantage lies in 3000 years more of thinking about life.
>
> Specifically Chinese have figured out that it is more reasonable to look
> at how the whole gives profile to the parts than how the parts assemble
> into a whole. (The cells doing my thinking are not a democratic association
> of independent individuals but parts of a cooperation among parts of
> cooperation.) We in the West have a world view in which one has to find the
> groups one belongs to. To me the concept of a pre-axiomatic existence of a
> multitude, in and out of which individuals differentiate, appears deeper.
> The idea of an element not having any relationships at all is unthinkable
> for the advanced Orient. We barbarians have to explicitly go back and leave
> the Void and Nihil surrounding our mental images. This is why we need the
> thinkers of the roots.
>
>
> Thank you for the remark, Alex
>
> Karl
>
> Alex Hankey <alexhankey at gmail.com> schrieb am Sa., 2. Nov. 2024, 13:21:
>
>> RE: Karl's Statement
>>
>>
>>    3. Why involve classical thinkers in today’s problems?
>>
>> The inclusion of classical thinkers in a discussion about the philosophy
>> of information is an exercise in futility for someone from a culture three
>> thousand years older than the Western one (if there is such at all).
>>
>> ME: Your statement, Karl, is one of unbelievable ignorance, and shows
>> that you have zero understanding of the Culture and Civilisation of South
>> Asia.
>> Concerning the nature of the mind, means to remove stress, the systems
>> theory of the human physiology, ways to combat and cure chronic disease,
>> how to use the astrological connections between the organism and the sun,
>> moon and planets, how to bring human life to its natural fulfilment (and
>> there are man more), the Vedic civilisation was far more advanced than
>> today's so-called civilisation.
>> We may be advanced in materials and engineering, but we have lost human
>> values that were beautifully understood in the East in those days.
>> I wanted to say 'think about it', but my impression is that you lack the
>> transcultural understanding to have any meaningful or valid perspective.
>> Today is India's Festival of Light,
>> Let me wish you all 'Light',
>> both outer and inner!
>> Alex
>>
>>
>> On Fri, 1 Nov 2024 at 19:49, Karl Javorszky <karl.javorszky at gmail.com>
>> wrote:
>>
>>> *Explaining the previously unexplainable*
>>>
>>> 20241101
>>>
>>> *Part II.  **The Oriental way of creating context for the observation*
>>>
>>>    1. *Finding common context in the conversation*
>>>
>>> Prof. Zhensong shares the opinion of Terrence, expressed a few months
>>> ago here, that science is what scientists of the day agree to call science.
>>>
>>>    1. Social coherence maintained by reaffirming common emotions
>>>
>>> The essence of a religious festival is that people share a common
>>> experience. The sharing of emotions in a common catharsis has actually very
>>> little to do with details of which religious figures did or suffered
>>> specifically what. Science festivals obey the same mechanics of rules of
>>> social psychology. The stricture of adherence to rules and beliefs is
>>> paramount, e.g., the requirement that a submission necessarily includes
>>> citations of research in the field discussed. (This is a subtle marketing
>>> device to keep new entrants away. He who has no ancestors and predecessors
>>> he can refer to, such may not enter the brotherhood. Guarantee that people
>>> who think up new stuff will remain unheard.)
>>>
>>> Taken as a spectacle in the field of social psychology, the value of a
>>> contribution to science is indeed correlated with the echo and omnipresence
>>> of communications relating to that subject.
>>>
>>> The intrinsic value of the subject that society has agreed upon as valid
>>> science may not exactly correlate with the socio-cultural reception of the
>>> idea. In Europe we have the folklore of the change to heliocentric basic
>>> setup and how that played out as a social process. This ignorant person
>>> knows of no comparable tale in Chinese history. One has found Laozi telling
>>> Confucius “…do not assume that you are wiser than others, and as a subject
>>> of a king, do not assume that you are nobler than others.”
>>>
>>> The summary to point (a) is that the extent of social jubilation on the
>>> perception of a new idea is not a reliable predictor of the intrinsic value
>>> of the idea.
>>>
>>>    2. The object and its picture
>>>
>>> The idea that information has been invented as a subject of intellectual
>>> study a few decades ago is comparable to the idea that a fever was invented
>>> by Lord Kelvin who gave the phenomenon an exact frame of reference.
>>>
>>> The savants who were paid well for reading the flight of eagles, just
>>> like their colleagues, the temple priestesses at Delphi, sold real, useful,
>>> actionable information to their customers. The two tips on the end of a
>>> snake’s tongue deliver information to the snake on the optimal direction
>>> towards the prey, by contrasting the differing intensities of molecules’
>>> densities in the air. One may see in the snake’s technique of sniffing by a
>>> forked tongue the epitome of information processing, information being
>>> defined colloquially as “the extent of being otherwise” (and formally by
>>> using cycles 3, 6 of the reorder *ab ↔ ba* of the etalon collection as
>>> carriers of deviance of two related extents as Unit of Information. [1]).
>>>
>>> This sub-monster has already been found, caged, measured, and named by
>>> FIS, in the last ~ 10 years. The sub-monster ‘information’ is a part of the
>>> great intellectual monster of ‘life,’ of which we are presently assembling
>>> a picture in our head. Information has an objective existence like
>>> electricity, magnetism and gravity, Information is caused by the artefact
>>> of counting entities in the foreground without taking care that we use two
>>> slightly differing backgrounds afore which we count the contents of the
>>> foreground. The very slight relative mis-calibrations of the two
>>> backgrounds create a great many of incongruences, limits, levels, etc. The
>>> general idea is to call the totality of the relative deviations of two
>>> combinatorial functions ‘information.’ That would be a natural unit, as a
>>> concept. (The underlying philosophical problem is that it is false that ‘=’
>>> and ‘≠’ are nothing but the other side of the other, but rather it is true
>>> that both each have their own logical existence, which does not spring
>>> immediately to the eye, the relative inexactitude being roughly *10-92
>>> %.*)
>>>
>>>    3. Why involve classical thinkers in today’s problems
>>>
>>> The inclusion of classical thinkers in a discussion about the philosophy
>>> of information is an exercise in futility for someone from a culture three
>>> thousand years older than the Western one (if there is such at all). We are
>>> still at the stage where individuals make up a world wherein individual
>>> cases are free to discuss whether and how they find the groups they belong
>>> to. The Chinese concept of the pre-axiomatic existence of a group, within
>>> which elements can become individuals, maybe, appears to me deeper than the
>>> idea that individuals first exist out of which groups are created. So, in
>>> the West, we need to go back and explicitly leave a Void or Nihil which
>>> never started, or has long ago finished, existing in China.
>>>
>>> It is usually practical to listen to what the Greeks say about rules of
>>> thinking. They discussed the facts, and the implications of the facts, that
>>> things are often otherwise than expected.
>>>
>>>    4. Not only is the grass greener, but science is also deeper across
>>>    the road
>>>
>>> There is absolutely no need to visit other scientific festivals. If
>>> anyone by any chance had solved the information theory behind biology, the
>>> news would reach you in any case. Title pages would scream „Number line not
>>> really straight! Hills and valleys along the number line! Ongoing fights
>>> reported on the subject of “not-enough – too-many” among the natural
>>> numbers!“.
>>>
>>> Furthermore, that person who finds a rational solution to the wonders of
>>> biology would have to contact this insignificant person, because the
>>> quintessence of the story has already been entered in the Oeis.org/A242615.
>>> (The Online Encyclopedia of Integer Sequences is the patent office
>>> repository of anything having to do with sequences, and the DNA is a
>>> sequence.)
>>>
>>>    2. *Retelling the story by using Chinese terms*
>>>
>>> As to telling the story in a Chinese set of contexts : please excuse the
>>> barbarian simplicity.
>>>
>>> Laozi speaks at great length about three main points of a well-ordered
>>> kingdom.
>>>
>>> a.      Li
>>>
>>> Li is the measure of order outside of the individual members of society.
>>> The objective facts, visible for everyone. The Li account shows how well
>>> the subjects obey the rules that govern them. These realized works are the
>>> results of the inner dispositions of the subjects, which rules they follow
>>> the most willingly.
>>>
>>> In terms of the etalon collection, Li is the collection of matches *{q}
>>> is on place {r}*.
>>>
>>> b.     Ren
>>>
>>> Ren deals with the inner harmony within each of the subjects of the
>>> kingdom. If the subject is loyal in proper proportion to his ancestors, his
>>> lords, the kingdom, his family, his village, his peers, etc., then this
>>> subject leads a moral life. A moral person does not enter contradictory
>>> loyalties and maintains his integrity while being also open to new
>>> endeavors, everything in measured serenity.
>>>
>>> In terms of the etalon collection, Ren are the *136 *individual data
>>> depositories (formerly called ‘elements’) and the *46.260 *basic
>>> collectives (cycles of the etalon collection, indexed on the *from ↔ to*
>>> parameters of the reorder the cycle is a member of). The data include also
>>> the lien values that bind each part of the personality of the subject to
>>> its romantic partners (co-members of the cycle, loyalty groups).
>>>
>>>    3. Yi
>>>
>>> “The standard of Yi lies in conformity with Ren and Li. Therefore, Yi
>>> means conformity to all moral standards” [2] The works of the subjects
>>> shall be moral if the sub jects are moral. The congruence between what the
>>> subjects do and how the subjects are educated is measuring the efficiency
>>> of the educational mechanisms of the society, therefore the inner structure
>>> of the society’s state of order. The world of facts and the world of the
>>> soul need to be both harmonious (moral) in order that society be harmonious
>>> (moral). Yi has two main aspects among which its dialectic moves: stricter
>>> adherence to rules against higher immediate benefits.
>>>
>>> In terms of the etalon collection, information comes into play in the
>>> form of Yi. If both the possible works that the subjects can do, and the
>>> potentials of the subjects to do such works, were in balance, Yi would not
>>> be necessary. The fact that the two measurement systems are in a slight
>>> deviance makes a mental construct necessary that establishes how much the
>>> Li side of the assembly agrees to the Ren readings of the same assembly.
>>> The difference is that Li is counted in units that in themselves (as such)
>>> are of no properties, but have a structure of order, which is based on the
>>> units of Li being equal among each other; while Ren is based on the
>>> constituents of one actor’s loyalties being intrinsically different among
>>> each other, within the same actor, ordered only by their extent. The
>>> adherence – benefit conflict is understood as variants of optimization on
>>> shorter or longer terms, assembling more immediate, smaller realities or
>>> build reserves toward a longer and more ambitious reality.
>>>
>>> The interplay of Li, Ren and Yi can only function, if Li and Ren both
>>> use such units in their accounting which they present to Yi which Yi can
>>> understand and act on. This means that both Li and Ren have to relate to
>>> their own central elements and communicate to each other and to Yi *how
>>> usual *resp *how deviating *their respective morality is in the moment.
>>> Communication among the subsystems happens in terms of *how much
>>> deviating to the expected,* which is the definition of information. The
>>> artefact of not relating the two statements of Li and Ren each to their own
>>> central elements, but to a fiction external to both is causing many of the
>>> manifold bias applied science reports in the most diverse fields. The
>>> geometry of the interplay emerges in which two similar, but not identical
>>> 3D structures relate to twins of two 2D planes which are similar but not
>>> identical. In fact, such a geometry can easily be drawn if one rotates the
>>> expression *a + b = c *and fills the places created by the rotation
>>> with values from the reading in the form of *2(a+b) *of the same
>>> sentence. The liaison system among symbols is by its nature romantic,
>>> because so many different continuations of the story are created that one
>>> can encounter the simplest plots mixed with patterned, repetitive stories
>>> and developments of high suspense, big dramas, and monotonous, predictable
>>> certainties similarly.
>>>
>>> At the close of this essay, may this academically non-recognized person
>>> politely offer to you a hypothesis: Assuming that the ancient observation
>>> is true, that the more usual an object is, the nearer to the middle of an
>>> assembly of its peers it is to be found, and the coordinates of the
>>> archetype of a logical 3D space being *x: b-2a, y: a-2b, z: a+b*, as
>>> one finds when rotating the etalon collection, would it be a possible
>>> hypothesis in your judgement, that the so-called *astrophysical jets*,
>>> which appear to us as a number line crossing in the middle of a plane,
>>> appear to depict the *idle state *of an assembly yet to gain its
>>> properties? The jet’s contents have all and each a value of *b-2a =
>>> a-2b = 0, *while their *a+b *value greatly varies. The plane of
>>> diversity is crossed by the line of similarity, a way to order a collection
>>> which Nature appears not disinclined to use at times, namely in cases where
>>> nothing else is remarkable about the collection. The jets with their
>>> collars are a picture of *a+b=c & 2(a+b)*.
>>> Here end the irrelevant notices about some of the forms of the bias,
>>> caused by the artefact of using two different backgrounds for counting
>>> appearances of the same assembly.
>>>
>>>
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>>
>>
>> --
>> Alex Hankey M.A. (Cantab.) PhD (M.I.T.) DSc. (Hon Causa) Professor
>> Emeritus of Biology,
>> MIT World Peace University,
>> 124 Paud Road, Pune
>> <https://urldefense.com/v3/__https://www.google.com/maps/search/124*Paud*Road,*Pune?entry=gmail&source=g__;Kysr!!D9dNQwwGXtA!Vp6ksfNBfikTekbMrSjWsw6bFN3ts8YnNji6-YhxtphPoWyBtkzMNjlX1vcAP_toR6TggGFUzomTBMTWjony8Q$ >,
>> MA 411038
>> Mobile (Intn'l): +44 7710 534195
>> Mobile (India) +91 900 800 8789
>> WhatsApp: as for Mobile, India
>> _________________________
>>
>

-- 
Alex Hankey M.A. (Cantab.) PhD (M.I.T.) DSc. (Hon Causa) Professor Emeritus
of Biology,
MIT World Peace University,
124 Paud Road, Pune, MA 411038
Mobile (Intn'l): +44 7710 534195
Mobile (India) +91 900 800 8789
WhatsApp: as for Mobile, India
_________________________
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