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Seeing is believing… (I)


For the mathematician of the Individual's Game of Life (MJVI), the "existence of things" is not demonstrated. "Existence" is not confused with "Being." Being is only for self-awareness as Sartre discovered, because consciousness is only for itself, not itself, as Descartes wanted. The individual's consciousness is to his body as balance is to the bicycle-cyclist "body". Existence is an imagination of another imagination supposedly imposed by the “outside” and independently of self-awareness and therefore extremely problematic.

Every theory has an unobservable fundamental element. Sometimes even more than one. Otherwise, it would not be "theory", but an observable fact. For example, in mathematics, all elements are unobservable. In physics, each theory contains at least one of these elements. For example, force in Newtonian theory is a fundamental unobservable that supports Isaac Newton's gravitational theory. Other fundamental unobservables in physics as a theoretical whole are the Laws of the Universe. On the one hand, because they are mathematical laws and therefore impossible to observe precisely. On the other hand, because no observer "observes the whole universe actually functioning with its laws."

Freud's "unconscious" is another example of the unobservable that serves as a fundamental support for a theory, in this case the psychoanalytic theory that most of the production of imaginations by the psychic apparatus is not accessible to self-awareness.

Science, therefore, starts from unobservable assumptions about the “real world” and attempts to predict and describe the behavior of that world, while mathematics is entirely unobservable. For example, there is no way to look at a number, a triangle, a set, or an equivalence relation or a transfinite cardinal. An interesting question for MJVI is: where do the “sciences” evolve throughout human history? Therefore, physical theories are based on mathematical models which, in turn, consist of purely imaginary, abstract and unobservable elements.

It is not difficult to imagine, say the MJVI, where they will lead to adventures that originated in imaginings invisible to the ordinary senses, or in unobservable. In the case of physics, if it starts from fundamental unobservables, such as there are no miracles, it will, at best, sophisticate its conception of the unobservable, and thus return to it, to the unobservable, if at all it ever came. to get away from him. For MJVI, it is sufficient to imagine what the "half particle" Being is to reach the invisible, or the return to the unobservable. Or imagine the particle “in itself” and “see a cloud of probability”, prototype of the future of the unobservable.

Thus, the MJVI naturally sees physics plunging deeper into the invisible and complicating its vocation of "seeing to believing ...".

As for mathematics, the MJVI is aware that it supposes to have canceled the Tower of Babel, delighted with the establishment of axioms and postulates that at the same time served to avoid the endless chains of "whys." The explosive proliferation of knowledge and theory increasingly removes the possibility of an 'attracting center', of a 'final truth' that could 'unify' the areas of mathematics around an 'increasingly clear and universal meaning'. ”In the sense of unified, a sort of increasingly solid“ Tower of Concordance, ”a point of convergence opposite the Tower of Babel.

Imagination, the exclusive and unique product of the human psyche, creates the "being of one thing," but "its existence" is another imagination of a very different kind. When Democritus suggests that the atom is the smallest amount of a real thing, it does not naively do so. The MJVI clearly sees the procedure that has become paradigmatic in science. The description of a "thing" suffers two overwhelming pressures: the first, and most fundamental, is the need to satisfy the greatest of all desires of the psyche, to exist, embodied by matter in its mysterious evolution, guided by a no less mysterious "Pleasure Principle" postulated by the genius of Sigmund Freud. The second, subordinate to the first, is the desire for recognition and power in Interneuro (remembering, this is the network of self-consciousnesses that share the belief that “they exist in a real world”).

Let's take a closer look at the two fundamental theses of MJVI. Examples may facilitate your explanation of this "Theory of the Existence of Things." Imagine a stone that can be handled and broken into two pieces, or a sheet of paper that can be torn into two pieces. Now the "reality of a thing" is seriously questioned irreversibly if it "ceases to exist" easily. The obvious conclusion is that stone and leaf are mere fictions of reality because it is clear that they can easily display their "fragile sojourn in reality." Compare with the "existence of the soul" that would supposedly be "immortal", that is, it cannot "cease to exist". A soul cannot supposedly be divided by two. There is no way to imagine "half soul". Thus a "soul exists" because it is supposedly "indestructible, immortal and indivisible." A thing without these properties is but an imagination without transcendent meaning. By simple division, the stone and the leaf are not available to the view of self-consciousness as the "I" itself is, "whose imagination that it exists can never be removed," Descartes' irresistible desire. The body itself is the fundamental reality reference for self-awareness. Any other "real thing" has to be detected by the body or its "natural extensions" which are the "measuring instruments".

The MJVI notes that the division argument is fatal to the assumption of the reality hypothesis of a thing. In other words, it is the overwhelming questioning power of mathematics that compels Democritus' imagination to shift reality from one thing to the atomic level. The division by two is a terrible attack on the imagination of the reality of a thing. Similarly, the imagination of Zeno of Elea denounces the impossibility of movement, since all distance needs to be covered first to have its half covered, and this, in turn, needs its half to be covered, that is, a half. quarter of the original distance, and so on, thus making the reality of motion pure imagination without transcendent meaning.

to be continued in the next column

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