Du bist ein Gläubiger?
Ich ziehe es vor,
nicht zu glauben.
Du kannst an das Nichts
nicht glauben,
aber du kannst wissen,
daß du von ihm
nichts weißt.
Auch wenn du
zu Zeiten
mit ihm
mitschwingst.
You're a believer?
I prefer
not to believe.
You can't believe
in nothingness,
but you can know
that you know nothing
about it.
Even though
at times
you resonate
with it.
14 January 2015
Bitter juice philosophy
How to mix the bitter juice
of philosophy
with the honey of humour
to make it palatable?
of philosophy
with the honey of humour
to make it palatable?
Superseded paradigm subjectivity
Strange, how today's philosophers
persist
with the superseded paradigm
of subjectivist metaphysics,
as if nothing had happened
in philosophy
since Descartes.
persist
with the superseded paradigm
of subjectivist metaphysics,
as if nothing had happened
in philosophy
since Descartes.
Laufbahn der Freiheit
Wie viel Stoßkraft braucht ein Volk,
um in die Laufbahn der Freiheit zu gelangen?
um in die Laufbahn der Freiheit zu gelangen?
08 January 2015
Why modern science stays dumb
If you consider
the Lorentz transformation in connection with
Einsteinian relativity, special or general (with a
tensor twist), it becomes clear that it's a chain tying
time back to the 3 co-ordinates of homogeneous 3D
Euclidean space, i.e. time fettered and made spatial AS
the movement of light (electromagnetic radiation), the absolute
movement, that dictates also whether this thus-bound
space-time is straight or curved. Hence modern physics
thinks it's got the whole game sewn up in its
mathematical theories with their so-called universal
constants, in particular, the gravitational constant.
The Big Bang theory, for instance, depends entirely and crucially on this fettered, linear time, i.e. the straight or (gravitationally) curved path of light. Otherwise it collapses, and the physicists could just as well pack up their toys (such as the multi-billion dollar Big Hadron Collider in Geneva) and go home. They're not going to do that.
Is it any surprise that physicists (and all scientists) have minds closed to the question of time? They all partake of the scientific Geist, our age's Weltgeist. Anyone open to the question of time is, scientifically speaking, obviously a nutter. Instead, today's advanced mathematical physicists working at the cutting edge are out to quantize time itself linearly in a theory of quantum gravity. They'll come up with something.
Hence modern physics is unknowingly, blindly as onto-theological as Dante's Divine Comedy with its river of unbodied light streaming down through ten heavens: Light and its movement are the Absolute for modern physics, and every physicist believes fervently in it. All glory to the photon!
This is déjà-vu all over again, Boo-boo: the struggle to emerge from Christian medieval times with a slight change of personnel, a couple of crucial mathematical substitutions such as 'Substitute the photon for Almighty God'.
One big challenge for the present time, to my mind, is to demathematize the world so we humans can see more clearly and perchance thus become freer.
The Big Bang theory, for instance, depends entirely and crucially on this fettered, linear time, i.e. the straight or (gravitationally) curved path of light. Otherwise it collapses, and the physicists could just as well pack up their toys (such as the multi-billion dollar Big Hadron Collider in Geneva) and go home. They're not going to do that.
Is it any surprise that physicists (and all scientists) have minds closed to the question of time? They all partake of the scientific Geist, our age's Weltgeist. Anyone open to the question of time is, scientifically speaking, obviously a nutter. Instead, today's advanced mathematical physicists working at the cutting edge are out to quantize time itself linearly in a theory of quantum gravity. They'll come up with something.
Hence modern physics is unknowingly, blindly as onto-theological as Dante's Divine Comedy with its river of unbodied light streaming down through ten heavens: Light and its movement are the Absolute for modern physics, and every physicist believes fervently in it. All glory to the photon!
This is déjà-vu all over again, Boo-boo: the struggle to emerge from Christian medieval times with a slight change of personnel, a couple of crucial mathematical substitutions such as 'Substitute the photon for Almighty God'.
One big challenge for the present time, to my mind, is to demathematize the world so we humans can see more clearly and perchance thus become freer.
09 November 2014
All at sea
There's always a lot of talk of the need
to have a moral compass,
but where's the ontological compass?
The socio-ontological bearings?
Rudderless,
All at sea.
Further reading: Social Ontology.
to have a moral compass,
but where's the ontological compass?
The socio-ontological bearings?
Rudderless,
All at sea.
Further reading: Social Ontology.
17 October 2014
Defeat of freedom in Germany
In the dénouement of his novel, Der Untertan (The Loyal Subject), Heinrich Mann describes very precisely the defeat of liberal strivings in Germany:
"Sie [die Mächtigen 'heute' 1897] hüten sich, die Dinge auf die Spitze zu treiben wie jene Privilegierten vor der [1948er] Revolution. Aus der Geschichte haben sie leider Mäßigung gelernt. Ihre soziale Gesetzgebung [1880er unter Bismarck] baut vor und korrumpiert. Sie sättigt das Volk gerade so weit, daß es ihm sich nicht mehr verlohnt, ernstlich zu kämpfen, um Brot, geschweige Freiheit." (Der Untertan Zeitverlag 2009 S.376)
"They [those in power today, 1897] take care not to push matters to crisis-point like those privileged ones before the [1848] revolution. Unfortunately, from history they have learnt moderation. Their social legislation [passed in the 1880s under Bismarck] takes precautions and corrupts. It satiates the people just enough so that it's no longer worth it to seriously fight for bread, to say nothing of freedom."
Mann's novel describes graphically the extinguishing of freedom in Germany through its main characters, including especially the Kaiser's victorious "loyal subject", Diederich Heßling, but also the declining liberal Buck family, whose son is speaking in the quotation. There is a tragic trajectory of German history from 1813, when German liberals joined forces with the conservative nobles to repulse Napoleon, through the collapse of this alliance of forces after 1815 to the failed 1848 revolution, the victory of Prussia over France in 1871, the unification of Germany under the Prussian Junker, Bismarck, the rise of German militarism under Kaiser Wilhelm II with its world-imperialist ambitions culminating in the First World War and German defeat, the subsequent rise of Nazism and a second attempt by Germany to achieve world-domination and, finally, the post-war social welfare state (Sozialstaat) in which "it's no longer worth it to seriously fight for bread, to say nothing of freedom".
Today, the Sozialstaat seems to be collapsing inexorably under its own weight, its subjects being ever more anxiously concerned only with order and securing against erosion of the material standard of living, with being looked after.
"Sie [die Mächtigen 'heute' 1897] hüten sich, die Dinge auf die Spitze zu treiben wie jene Privilegierten vor der [1948er] Revolution. Aus der Geschichte haben sie leider Mäßigung gelernt. Ihre soziale Gesetzgebung [1880er unter Bismarck] baut vor und korrumpiert. Sie sättigt das Volk gerade so weit, daß es ihm sich nicht mehr verlohnt, ernstlich zu kämpfen, um Brot, geschweige Freiheit." (Der Untertan Zeitverlag 2009 S.376)
"They [those in power today, 1897] take care not to push matters to crisis-point like those privileged ones before the [1848] revolution. Unfortunately, from history they have learnt moderation. Their social legislation [passed in the 1880s under Bismarck] takes precautions and corrupts. It satiates the people just enough so that it's no longer worth it to seriously fight for bread, to say nothing of freedom."
Mann's novel describes graphically the extinguishing of freedom in Germany through its main characters, including especially the Kaiser's victorious "loyal subject", Diederich Heßling, but also the declining liberal Buck family, whose son is speaking in the quotation. There is a tragic trajectory of German history from 1813, when German liberals joined forces with the conservative nobles to repulse Napoleon, through the collapse of this alliance of forces after 1815 to the failed 1848 revolution, the victory of Prussia over France in 1871, the unification of Germany under the Prussian Junker, Bismarck, the rise of German militarism under Kaiser Wilhelm II with its world-imperialist ambitions culminating in the First World War and German defeat, the subsequent rise of Nazism and a second attempt by Germany to achieve world-domination and, finally, the post-war social welfare state (Sozialstaat) in which "it's no longer worth it to seriously fight for bread, to say nothing of freedom".
Today, the Sozialstaat seems to be collapsing inexorably under its own weight, its subjects being ever more anxiously concerned only with order and securing against erosion of the material standard of living, with being looked after.
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