Section 46 (last updated 2.15.2021)
( falling into nothing)
Void
The notion of the void in metaphysics dating back to the ancient Greeks is usually expressed as nothingness manifested as concrete actuality. We will not investigate this philosophical concept here because it requires an entirely new detailed analysis. Yet I just want to direct your attention to the consideration that void as nothingness and devoid of any quality is only true from the perception that adopts some kind of quality. From the point of view of a particular quality, anything that does not exhibit particular quality is ultimately seen as devoid of anything. And so when the perception for example aims to conceive the notion of void, it reaffirms the opinion that void is emptiness external from qualities, or void is the empty space between qualities. This opinion however is incomplete because it does not say what is void in and of itself and makes the conclusion that void is empty based on what it is not.
This opinion on its own does not indicate what exactly is the relationship between the void in contrast to some particular quality because even perception at least recognizes a relationship of locomotion between a quality being there and the void being nowhere — or in the spaces between qualities that are a lack of anything . If the opinion held states that void is filler between objects, what exactly is this filler, space between, emptiness, nothing, or whatever you like to call it. I only wish to direct your attention to the consideration that what seems empty from one point of perception, may perhaps be full, contained, concrete or hold the powers for the generation of all possible things.
The continuum bridging space and time is mind, which manifest as what we call matter. But matter as the quality with no peculiar qualities simply indicates to the external nature of mind, that it is devoid of any particular quality yet it is able to take on qualities. The internal nature of mind is that it is all qualities.
Revision
The void is the relation between the quality and the perception of the quality of it self. Mind as substance remains as one thing, it’s objects are every part of it, every different kind of idea. In each object mind as substance remains as one, externally each object is one perception from mind concerning how it sees itself. Each object is an idea of mind about itself. And itself is infinite therefore an infinite of ideas are externalized. The relation between each object of mind characterizing mind is held by mind itself.
Add Hegel void
“The disparity which exists in consciousness between the ‘I’ and the substance which is its object is the distinction between them, the negative in general. This can be regarded as the defect of both, though it is their soul, or that which moves them. That is why some of the ancients conceived the void as the principle of motion, for they rightly saw the moving principle as the negative, though they did not as yet grasp that the negative is the self. Now, although this negative appears at first as a disparity between the ‘I’ and its object, it is just as much the disparity of the substance with itself. Thus what seems to happen outside of it, to be an activity directed against it, is really its own doing, and Substance shows itself to be essentially Subject”. (37)
Even if consciousness is infinite and all there is and ever will be, there is still the aspect of particularity where it does not concise all of itself, but must develop to that complete conception, and it is this development that constitutes the universal process of history having a definite direction, which is really only derived from the particular point in it. There is always the quality of novelty in history, in other words, the idea that the present age is always the new one, and the past is no longer and the future does not yet exists. Space for example demonstrates this property that although a space is filled with some object, there is always more space external from that. Space in its complete and full self eludes away from itself as empty, it has that principle where it takes the property of being outside something and takes that outside as also an object outside itself. In this case you have two spatial variables meditated by a temporal one, their distinction being their order.
(Add to evolution within evolution pt.2 god infinity)
(Add geocentric model)
In the ancient Hebrew model of the universe, Pay special attention to the elucidation of the “great deep”. In modern times, we answer that beneath the earth is the core. Yet this fact, although technically true, completely misses the point in terms of conceptualizing how the quality of something can serve as the gap that differentiates its material conditions from other things. The idea of a great deep below is not one out of ignorance that the earth possess a core, and even if it is, the essential point remains true that the qualities on the surface of the earth assume such differences than those materials of the core, that there needs to be an explanation of how the unique material composition of a quality maintains differentiation?
We cannot say that materials are maintained as different qualities because they share the same space because spatial extension is external quantity proportional to the gravitational pull of an object. In other words space is only true so far as objects having a gravitational pull influence on some other object where the spatial extension discloses the relation of their intertwining qualities. The fact that an object possess a position in supporting the structure of some other object, does not alone tell us the quality governing the composition. This means that we cannot merely assume that the differences of material composition are merely given because one serves as structure for the other. To say that the core of the earth sustains the surface by way of plate-tectonics means nothing else than a mechanical fact that already presupposes a general kind of shared quantitive composition, which our question is precisely to uncover the generation of that generality.
The term “composition” contains the implicit meaning of generation. Com-position, “com” means joining together the ingredients of something the action of which is the formation of structure. The word “position” in this sense refers to the mathematical definition of composition as “the successive applications of functions to a variable, the value of the first function being the argument of the second.”(dictionary) this is an interesting definition of position because it means that value is the function constitutes action as the variable. An action is variable because of the value of its function, but what determines the value of function is the relation to invariable void.
The notion of void is often taken as the landscape where composition of matter flow together and mix and match to form compounds.
The atomists reasoned this way, however this view is insufficient not because there is no truth to the fact that void is where being exists. But it is the way void constitutes being that is misapprehended by the atomism view. It is often assumed that the being of compound is merely given because it is positioned as externality resting on the void whose being is also merely assumed as externality from the compound.
“The Pythagoreans also said that void exists and enters the universe from the unlimited breath, the universe being supposed in fact to inhale the void, which distinguishes things. For void is that which separates and distin- guishes things that are next to each other. This happens first in numbers; the void divides their nature. (Aristotle, Physics 4.6 213b22–27 = DK 58B30)
This does not explain the internal relation where each is the implicit principle in the other. For example any influence on the void such as the action of maneuvering within it reduces the principle to the concept of place. Void is not place whose specification is an externalizations, like locations. Even the term “location” presupposes the precursory of action, the “loco” means non-stop movement and “action” means the process of activity partaking. Void remains inept of any quantitive measure such as place or location because its specification is simply the reiteration of its non-specification. The void is not a quantity and so its influence on measurable quantities is the compulsion for them to exhibit quality. The void incentivizes quality without itself being the quality of that, which means that its function is to compel the existence of quality without itself bearing any existence at all. This is first motion. In fact the lack of existence renders the necessary influence for what is deemed a quantity to exhibit some quality.
This absurdity is the foundational principle of physical phenomena. Light bends and wraps around the black hole. It is an archaic idea that between atoms there exists proportional voids. The Void between the atoms act as the reference where the action of one being is not the other. This basically answers how the variability of being arises, that an atom is variable because the void is invariable. Mathematical constant
(Add this to uncertainty principle below,) There is an abstraction of void between the qualities of the materials. The notion of totality includes the sum of all measurable mass, and also the relation which is void of that sum. (Find where the pre Socrates Greeks says it would be a big lump of mass) According to whitehead there is the sum of measurable objects and also the unmeasurable abstractive activity. The latter case indicates that whenever the activity is measurable as sets of bodies distinguished based on their variability, the activity is abstract because it infinitely expands beyond that to a point not yet measurable. This is the element of the duration that is void of measurability.
The concentration on a finite part of the totality, is the presupposition that the sum of all bodies constitute a finite part of a totality. Scientific materialism mistakenly takes the total mass of the universe as constituting the notion of totality. In odds with this is the proposal of infinite matter as introduced by the Ancient Greeks and then later on reiterated by German idealism. In the idea of infinite matter there is the notion that the materials necessary for the composition of forms is an abstract unmeasurable activity.
Infinite matter is the quality of a body having within it the unlimited scope for measurement. There is an unmeasurable principle where the material conditions of bodies are picked out and governed by the quality of their activity and not their position in the construction of some overall composition. According to the abstractive nature of infinite matter, any overall composition is surpassed by the activity that measures it, and this activity is abstract because it has no necessary particular place in the construction of the composition.
Falling into nothing
Schwarzschild radius
Chasing the void
As to the asymmetry of nature the motion of the universe is one where matter is “falling” into void. As Aristotle says, motion towards the centre whereby the centre is the whole of motion as potentially anywhere in the void, or rather the whole of motion coming into being the void. We have to inquire into the kind of determination the ascension into void essentially supposes. We cannot say that the motion of the universe is only passive, like the falling of apple from tree, because even in this case gravity is the active force for the falling of the Apple. As per Newton’s first law of inertia, “an object at rest stays at rest and an object in motion stays in motion with the same speed and in the same direction unless acted upon by an unbalanced force”. It is shown that according to quantum mechanics there already exists an asymmetrical “unbalanced” force.
The so called “annihilation” occurring between matter and antimatter is really the work of matter to be in motion- for generation. As Aristotle writes, motion is required for something to be at rest. This goes deeper than to say the work of activity produces result. Implied in the result of object is the continua motion of its activity. The concept of continuum captures what it means for process to be some result because it defines the relation as sequence in which adjacent elements are not perceptually different from each other. To be passive is actively done. There has to be cause which maintains something to remain the same.
The “falling” motion of the universe in the void is an active determination. It can be more appropriately stated that the universe is not “falling” but is rather “chasing” the void. The universe is “chasing” or “running” after the void because in that process it becomes everything the void is not. In Schwarzschild geometry the universe is like a “tube”, the centre is black hole and around it is spacetime gravitational waves. In Einstein’s general theory of relativity, gravity is treated as a phenomenon resulting from the curvature of spacetime. … These propagating phenomena are known as gravitational waves. As a gravitational wave passes an observer, that observer will find spacetime distorted by the effects of strain. The curvature of spacetime is essentially the spherical form of universal motion which is kind of feedback loop going in infinite circle. This is the way forward if the universe on void.
Schwarzschild geometry
The Schwarzschild radius is 2 dimensional demonstration of this.
At the particular level we see that the curvature of spacetime takes on complexity of form yet remain in accordance with Schwarzschild geoamtry. The distinction between what Pierce calls generality and insistency concerns the level, form of progress in the spacetime continuity. On the one hand, the quality of matter when develop generality is more real because objects are established as pure kinds, which are then later used and appropriated to constitute advanced forms such as biological organism. The materials abundant among planets are the original element types which the level of insistency is synthesizing. On the other hand, the insistency level is closer to actuality because it is the potentiality of the abstract which serves as the ideal of nature. What is actually, is what it is becoming.
The existences of human relations are more abstract than those of cosmic relations in the sense of being ideal potentials of universal reality. Ideal in this sense means the abstract of future optimum. On the other hand materials of cosmic bodies such as planets and meteorites etc. are more abstract in the sense of being pure elements- they are forms of material compositions. The material compositions of biological life forms on the other hand is more real than inorganic matter because it captures the total relations between the pure elements- biology is the result of pure natural elements. Yet the relations between them itself captures more of the abstract conception of the ideal potential. Human existence is the horizon between the actual and real, between void and nature.
(Add to models of, conception)
As to the question of whether nature can be conceived instantaneously, whitehead answers that sense awareness cannot perceive the whole of nature at an instant because the measurement of nature as instantaneity is proceeded by the abstractive set that goes beyond it hence constituting abstract potential passage for nature. Sense awareness operates on the predisposition that Mind is as much as part of the passage of nature as nature is passage for the mind to operate within. The distinction of nature as passage for mind as opposed to mind as the passage of nature, is by no means an obviously clear differentiation. “The Schwarzschild surface, the sphere at Schwarzschild radius, is also called the horizon of a black hole, since an outside observer, even one just outside the Schwarzschild surface, can see nothing beyond the horizon.” The human mind is the horizon. It is where the tube of the universe continues into potentiality.
The determination of nature through the void is the drive for consciousness to achieve clarity of reason, which throughout the process it undergoes adventures of ideas. Physically this appears as a kind of “unknotting”. The void is the raw material used for thinking activity and by its own logical account it is merely presupposed as the first physical principle. Just like in our sense awareness the concept is supposed as proof for what appears to preexist material substratum. No one can really explain where matter as matter originates from, the substratum that is capable of taking on quality without itself being quality, unless matter is defined by what we mean by presupposition.
Matter is the physical principle of presupposition because a) just like presupposition matter is uncertain without the form of idea, and b) matter is tactically assumed beforehand as the nature of void just like presupposition is to the truth of the idea. The form of the idea presupposes raw materials for its actualization relates to the logical necessity that the void is to itself void and therefore we have a contrast in the nature of matter the form of which is being, the content is nothing. The impetus reverts the content into differentiated factors from each other by the form being an inherent difference from the content. This essential contrast is the first differentiation of matter, material objects are different from each other because the form is inherently different in essence from the matter, .
(The white and the black, the plain and the period. These are molding of the matter into form from the contrast) this contrast is the beginning of quality because the differentiation so far as it is an abstract one, is the working of details. It is difficult to imagine how the advancement of the world can get to the detailed nature we perceive before our eyes from an absolute void of no thing. Yet we only need to step out into certain remote places of space to see that the details of the world s much closer to void than we think. We are not saying that void itself can be pointed to as the substance for generating quality but only that it is the starting place. It is important not to confuse the messenger with the massage. We can only point to the idea of reason as the sole cause for the world because it is the only principle in all other principles that serves as the cause for principles to exist.
(Add to knot infinity)
Schwarzschild radius- if a mass M were compressed inside a critical radius “r” nowadays called the Schwarzschild radius, then its gravity would become so strong that not even light could escape. This is simply to say that implicit in every object is the same relation. Every object when compressed enough reaches the void in it. The “compression” of mass is reduction in volume, which in logical terms is to reverse back the steps involved in the process that produces the object as passage of duration in void. Which according to the law of irreversibility is not retrieving back the energy that went into the natural generation of the object bur rather making use of new energy to uncover the fundamentals that went into the constructing of the object as its logic is deconstructed by consciousness.
The void implicit in the object is reached from whatever direction in the object because the void constitutes for the particular shape if the object whether triangular square and all, its inherent spherical form. Squaring the circle, hence the black hole is multidimensional due to the spherical surface of the horizon being potentially any object on it. (add here the section where the black holes as centers of galaxies are not many but the same center in each object)
The idea that void constitutes the implicit Schwarzschild radius of any given object is proven by application of murphy law.
Murphy law is a very loosely clarified doctrine often expressed by the following phraseology: “whatever can go wrong, will go wrong.” In general terms, if something can happen, it will happen because the conception of the event somehow determines the course of the event as comprehensible, and something is comprehensive because it is real.
Richard Dawkins reduces the notion of conception to the understanding subjectively assigning onto events certain values. Dawkins points out that classes of events may occur all the time, but are only noticed by the understanding when they become nuisance to the observer. (Richard Dawkins, The Magic of Reality: How We Know What’s Really True, Simon and Schuster, 2012, 220-222 ISBN 1451690134.) for Dawkins events on their own have no this or that value but are only for instance nuisance when the observer recognizes them as such. For example, aircraft are in the sky all the time, but are only taken note of when they cause noises.
Dawkins argues that murphy law is nothing but a form of confirmation bias “whereby the investigator seeks out evidence to confirm his already formed ideas, but does not look for evidence that contradicts them”. The reduction of murphy law to that of conformation bias leaves unexplained a much deeper aspect. How did the understanding first derive the “already formed ideas” it seeks out to prove? Did the understanding arbitrarily become bias or is there a reason why it is bias? If the former is true, in what sense does arbitrariness being itself a chaos principle constitute for the understanding its biases? If the latter is true what aim is endorsed by the reason that governs the understanding towards its biases? There is something natural that determines the biases of the understanding and murphy’s law first and foremost concerns natural phenomenon.
Murphy’s law is often cited as a form of the second law of thermodynamics (the law of entropy) because both are predicting a tendency to a more disorganized state. In logical terms this means first to begin with the proposition as unknown then proceed to its knowing. Leaving aside for a moment whether this disorganized state is only subjectively apprehended as disorganized or there is something disorganized which is objectively recognized. The second law of thermodynamics states that the total entropy can never decrease over time for an isolated system, which is a system that neither energy nor matter can enter or leave. This is taken in exact conjunction with the law of irreversibility, symmetry. In all spontaneous processes the total entropy always increases and the process is irreversible.
The increase in entropy accounts for the irreversibility of natural processes and the asymmetry between future and past. Physical processes at the microscopic level are believed to be either entirely or mostly time-symmetric: if the direction of time were to reverse, the theoretical statements that describe them would remain true. Yet at the macroscopic level it often appears that this is not the case: there is an obvious direction (or flow) of time.
This means that there is greater unpredictability at the macroscopic level than at the microscopic level because at the micro level there are no further determinations of a process than denoted by its concept, the phenomenon and the concept are identical such that any change in the process renders it some other concept, which is property of the macroscopic level where processes are faced with further potential determinations that may change them into altogether different concepts.
The understanding of the second law of thermodynamics is that there are ordered systems distinguished from disordered processes. The microscopic level consists of symmetrical relations which in physics means the “feature of the system (observed or intrinsic) that is preserved or remains unchanged under some transformation”. Symmetry in this sense constitutes order. The microscopic realm is however prompted by an asymmetrical feature which constitute the property of macroscopic realm. Asymmetry is simply understood as the violation or contradiction of symmetry.
The macroscopic realm is formed precisely as the violation of symmetrical systems, which means that it is what symmetrical system dispense with as their process of contradiction. From the macroscopic perspective implicit are symmetrical system which constitute the order and continuity of the chaos and disorder apprehended here. Yet explicit among microscopic systems are energy exchanges which involve elements of so called “randomness”, or unpredictability. In broad terms the macroscopic realm is the energy exchange of microscopic systems.
There is no symmetrical tree because it is always inherently in motion, the motion however is symmetrical because it is particular phenomenon of logical inversions that balance each other as relations.
The macroscopic realm is where microscopic relations battle it out by combining and hypothesizing certain kinds of combinations and configurations of conserved relations.
The Modern scientific fact that the macroscopic world is product of, and maintained by, the microscopic realm is self-evident yet the implications this fact suggest are by no means evident.
The macroscopic is the motion determined in asymmetrical manner by the symmetrical relations of microscopic forms. There are dangerous to the concepts of microscopic and macroscopic because these are not fixed categories of some definite circumstance but are relational. For example, what we take to be the macroscopic by our sensation when taken in contrast to the whole of galaxies becomes microscopic. If we zoom out from the earth it becomes a microscopic entity in relation to the milky way. And what we take to be microscopic such as atoms are in terms of physical abundancy is macroscopic, for example everything is composed of hydrogen atoms.
The interesting point here is that, if we take what according to our sensation is the macroscopic as theoretically conceived to be microscopic in relation to the whole, then it can be reasonably assumed that individual action we take to be uncertain is predicable by being determinable in certain way and no other ways. This means that action is not merely acted on because of some choice but that there are prior mental operations not limited to the individual that invoke such action to which a conscious effort of choice is ascribed to thereafter. This is not a claim of divine providence whereby some kind of force preordains individual actions before there is some kind of understanding of the conditions for acting, but there must be capacity to preordain the actions and the condition for acting that span beyond the confinement to them. but that there must be function of the mind that is not merely limited to the objects picked out by sensation and is nonlocal to particular activities
The quantum realm is the function of mind that is not limited to the material composition it particularly resides in. There is therefore a relationship between individual mind concerned with the understanding of some particular environment and universal mind which is capable to conceive into the universal principles not confined to the material conditions of any particular environment. There is communication between the individual and the universal such that when the particular mind is faced with uncertainty caused by the limitation of its situation, the universal mind determines course of actions that that somehow create knowable conditions cannot be merely derived from the particular environment the capacity that of which is perceiving stays limited to.
The micro and macro are not determined by our sensible observation of them but are in themselves objective forms of thought that constitute the line between certainty and uncertainty in the nature of action. The micro is form of certainty because the relations there are internal meaning that they possess the capacity to be conceived regardless of any one conceiving them. This is why the microscopic is “predictable” not merely in the sense of our observational capacity to somehow pick out the next course of action, but that in order for our observational capacity to be able to do so requires that there be logical governing rules that presuppose each other. The microscopic must be governed by system of forms that when one principle is conceived in one way that invariably determines another way. In other terms, the microscopic is certain because it is logical in that every principle is only understood as whole relation with other principles, the whole of which governs each part, there is no proposition wholly known on its own without its relations. W cross the line into the macro when a logical principle involves potentially infinite of variable responses the determination of which one is at the moment uncertain.
The term “universal” describes fundamental mode of thought as substance of form because “uni” means multiple elements in simultaneity and “verse” means particular explanation, versa, descriptions etc. multiple verses deserve the primary formation of thought as universal principle. Thought is substance which discloses simultaneously multiple contradictory or not explanations at an instant.
The chaos involved in macroscopic level is unpredictable not for no reason but instead establish the mechanisms by what we mean the change of entities. It is obviously no surprise that the dismantlement of system involves the disorganization of parts, the reconfiguration of structure becomes the change the result of which is unknown. But it is precisely according to this latter point that murphy’s law expresses its truest inclination. The ontological definition of murphy’s law is that the disorganization of system is conception from the unknowing principle. The unknown is what we mean by disorganized because this is the means by which something becomes known and therefore structured. In physical terms, the change of an object involving disordered transition is determined by the element that is unknowing. The unknowing is not ignorance but curiosity which because does not know has the potential of knowledge. The side of the object undergoing change is the one attracted to the unknowing principle which is void.
The disordered side of the object, its change, is attraction to curiosity, which is what does not know, is at the samw time the potential of knowing. We often forget that one primary function of the mind is to maintain clarity and purity which is the quality of thought to remain “imperturbable” not affected permanently by any particular idea (Alan watts 7;26;22). This is what the Buddhist called the “no thought” characterizing the “real mind” which does not mean to have lack of ideas or to suppress ideas by thinking of nothing, but it is rather the kind of impartiality of consciousness that remains pure in the presence of contradictions. In fact, this clarity of mind is fundamentally where ideas can be distinguishable.
In Buddhism meditation is also known as “contemplation” is the exercise of this pure state of thought by being self-conscious of it so as to derive an objective and total experience of any contents of thinking other than it. It is of course true that the definition of a particular thing begins with the presupposition that it is not everything else. This feature of mind characterizes the “atman”, the not-self, is the natural function that acts as the void between particular things that provides the world with motion. The “tao”, the “flow” of being which is motion derived from some inherent contradiction- being flows into nothing, and nothing into being, makes the essence of motion becoming.
The nature of thought is elusive, and mind forgets not because forgetfulness is some kind of deficiency, but it is the principle whereby recollection occurs. This completes our understanding of murphy’s law because we realize that there is a side implicit in the relation between objects, call it the Schwarzschild radius, where the conception of a particular quality not yet known, is physically attracted the void, things fall into the void because the void is the abstraction of the logical principle of nothing, where the thing is knowable. Things fall into nothing because that is the element of curiosity, does not know, reflecting for consciousness the knowledge of its idea.
In the ultimate scale of the universe time determines space. In one sense, distance between objects, like stars, in the universe are so far apart that to get from one location to another takes the amount of time for a significant change in the location of stars to occur generally. For example, if the observer stands in the exact same position, unmoved, for million of years, the entire universe would of shifted entirely to a different position away from the observer. This phenomenon is called “energy shift” which is defined as when there is a quantifiable physical change in the Universe. This is vague definition but it includes the idea that if the observer would be going at the speed of light, they would occupy an absolute position in relation to the universe, and the universe would occupy a relative position in relation to the observer. This means that theoretically, the observer would be able to see the universe moving away, or getting larger or smaller. In other words, waiting a sun amount of time would determine a noticeable change in the position of the universe.
This idea is important for the notion that where you are in the universe, the place and position you occupy, is determined by the present particular time you are in the history of the universe. For example, if somehow someone is able to space travel from their planet to a galaxy 100 million light years away to another planet, theoretically the amount of time it takes to arrive there, is equal such that, if in the beginning of the journey there was only germ life forms on the planet, by the end of the journey arriving to the planet, there was sufficient amount of time for that germ life to develop into rational life; in other words, the amount of time it takes to complete the journey is equal to the amount of time it takes for germ life to turn into rational life. By the time he started out from his planet, there was only germs in the destination planet, and by the time he got there, there was already rational life.
The universe is falling into nothing. Falling into nothing discloses the outline of the being, the form is conceived against the void. It is the platform, the plain, the simplest yet most fundamental principle because of its simplicity we grow to take its necessity for granted. It is the primary principle from which science ought to begin with to outline the infinite complexity of any given fact. Nothing is the primary methodology for the knowledge of being and it is time to stop dismissing it as a spiritual entity but adopt it as an epistemological principle. epistemology is different from metaphysics in this way; metaphysics concerns itself with the nature of truth, either A or B is true, neither A and B, etc. But as to the question of whether there is truth or not, epistemology does not even attempt to answer because the fact of truth is what it depends on.
Epistemology is the study of knowledge, assuming that there is true knowledge of something, it asks; how do I know that I know? Or how to know? Epistemology therefore stretches out truth as spectrum evaluating some things to be truer than other things. It does this by hoping to find the best methodology to ascertain truth because the reason why one thing can be truer than the other precisely depends on the degree to which its methodology si able to better ascertain it than other methodologies. In fact, we can say that the enterprise of human thought concerns itself with finding the best possible way to ascertain what we already know to be unequivocally true.
Descartes was exercising metaphysics moreover than epistemology because he was trying to figure out what is truth stumbling upon the already old age discovered principle that thought is the ultimate truth, his phrase of “I think I am” does nothing to explain what thought is as truth but only that it is self-evidently true. Skepticism can quickly turn vulgar, is not epistemological in this way because it takes the unknown as the absolute finish line for the known, forgetting that its mechanism of not knowing is the very first skill it naturally possess to negate what is “known”. which is metaphysically true because everything has an end, but incomplete and therefore constitute for metaphysics its drive to be epistemological, as Aristotle says, the end does not come at the finish line but is found at the very beginning. In other words, the end aim is the very function and reason why being is continuous activity. This is epistemological because it presents for reason the positive drive to know truth in every possible way, and is not merely negative by stopping short when a dead-end is reached.
The most primary epistemological method is to proceed from unknown to known, because this intercepts exactly with the actual becoming of nature itself, the transition from nothing to being.
The first ordered system is void, its energy exchanges are the process of being occurring within it. When we say that “if something can happen, it will happen” we are saying that void is where the potential of being happens. This is because void is the consciousness the observer and when an object occurs it is physically reflected for consciousness. This is proven physically with the fact that objects with the side of quality denoted by consciousness fall towards void. Murphy law is a quantum law. When we point to the side of the object with the quality we deem different from the rest, that quality is gravitationally pulled towards void, which is the physical quantum quantity of consciousness.
Murphy’s law for instance is often stated as the universes factor for unluck. This law however has nothing to do with luck and everything to do with the nature of contradiction in the world as being the necessary relation. Being is always attracted to nothing and nothing to being. For example, when a piece of bread with butter is dropped accidentally on the ground, murphy’s laws states that the butter side will always face down. This is because the quality is attracted to void or goes into void.
The abstractive sets states that the measurement of system spans beyond it and is unmeasurable because if it is measured, it becomes the measured system of which the measurement of that becomes the unmeasurable duration etc. That which is doing the measuring is unmeasurable because once measured whatever is measured it becomes the unmeasurable beyond that. Consciousness measures the environment by placing itself as an object that is measurable in the environment, while it doing the measuring remains unmeasurable.
Understanding the continuity of duration involves difficulty because we subject onto the principle of time the function of line during which an activity continues. The application of timeline represents the passage of duration as the same geometric function of line. In the abstraction of timeline. The line is mere graphic figure representing static measurements of duration. The sides of figure demonstrating the length primarily relates to a continuous motion which these measurements are abstractions of. The extent of a line moving from side to side in essence is based on the extension of the point negating itself, which is motion characterizing necessarily logical way of thought. We say the quality of the point is the negation and the quantity is the extension outside itself. The motion of line is however like a logical principle is a necessary abstraction. The circle is law of identity, the line is the law of opposition, and excluded middle is the shape, triangle, square. But do we not say that implicit in the circle there is line and shape? Lines and shapes are essentially abstractions from circular motion. The duration of the line is spherical motion, but this is in no way obvious from our basic abstraction of the line as static figure.
The static abstraction of line indicates the basic extension that the passage of activity seems to appear into being reaching some peak than ascend away into nothing. Whereas the contents of this duration supposes particular details of frequency, this is the absolute manner and the way durations operate as eternal principle of change . There is however complexity in the form of becoming. As Aristotle early on suggests that throughout the everlasting change there always exists an underlying substrate which endures. It is mistaken to think that the substratum is a single thing like an object because the feature of going in and out of being is an immutable fact about becoming which the nature of particular things are the change conserving this principle of motion. Particular objects are positive determinations of this duration because they enter into being then exist into nothing. In this positive determination the process of change is the quality of transformation. When an object goes into nothing, this is indicative of a voluntary entrance into period of time where acquired experiences of transformations during being are determined by rediscovery.
Chaos’ theory is an interdisciplinary study stating that within the apparent randomness of chaotic complex systems, there are underlying patterns, constant feedback loops, repetition, self-similarity, fractals, self-organization, and reliance on programming at the initial point known as sensitive dependence on initial conditions. The question concerning how a so called random activity ultimately results in an ordered state is first answered by the ontological question of how substratum is void enduring the change of activity. This question relates to the nature of where matter of qualities comes from.
The void on its own cannot be maintained because it is nothing and so it is contradictory to say that the function of void to maintain becoming somehow inversely relies on the nature of becoming as changing activity. Yet it is precisely true to say that insofar as becoming is changing activity there must remain two different versions of the change so that a difference can be said to take place between them. Yet those two version so far as they different are what endures the changes, what is changed, the change being their third differentiation is non of them both, is still being which is non. When one form transforms to another it is the change that is maintained as void between them because the change is the void where the difference takes recognition. (This is why nature is nearly symmetrical, Feynman 50:00)
We see that the process of cell division is an economy because the principle for its operation is productivity. It is bare productivity. Productivity of creativity. ) Explain how a cell divides
(Add Cell mini mind)