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No Man’s Sky

Friday, August 19th, 2016

[ by Charles Cameron — a quick blog letter to Chris Bateman, and more broadly to the global God NoGod argument ]
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Warning:

This post may or many not be of interest to individual ZP readers, so here’s what’s up. The philosopher-game-designer-blogger Chris Bateman gets into blog-with-blog discussions, the rubric with his articles on his own iHobo and Only a Game blogs being “all replies at other blogs will be promoted here to keep the conversation going” – and this ZP post of mine is in response to his No Man’s Sky Roundup post today, and the pieces about the game of that name he led me to.

It is also an attempt to put the basic insight of that branch of theology called “apophatic” (“other than speech”) theology into, well, written speech. And in a way, it is also my challenge to the entire “God vs NotGod” debate that tiresome long books are written about, since the God described by Cardinal Nicholas of Cusa strikes me as the “definition of God” that any worthy attempt to attack the “God” concept on philosophical grounds should be tackling – not such local and verbal matters as whether God prefers seven days to universe completion or a little longer, burkas or bikinis, gays married or chaste, or being embodied or otherwise, three, one or both.

It’s also written in a language you might term poetico-philosophical or vice versa, you have been warned.

If that sounds like something you’d be interested in, have at it!

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No Man’s Sky

Words drag their whatevers with them into some form of presence, which with “table” is not an issue, the table idea is both transparent and vague as clouds, it sits as easy in mind as I sit in a chair – wait, at my desk, a form of table, the word “table” brought table to mind, table brought chair..

Or was it, “table” brought “chair” and “chair” brought chair, I myself embodied being also enchaired, one might think “enthroned” as I write this.

At my desk I read these words describing the books in BorgesLibrary of Babel, “every variation of the 22 letters of the alphabet (as well as the additional three symbols of the comma, period, and space” – I read them as illuminating for me the planets, fauna, flora, perils and perceptions players find in the trans-galactic game, No Man’s Sky.

And words drag their whatevers with them.

It is the mystery. It is the moon at which the zen finger points, it is the, a, God, whole system, the One and All I wish to speak of – the ineffable – here.

So it is that the words “the comma, period, and space” drag with them first a tailed dot, a tadpole, a jot, yod in the Hebrew, a tongue of flame, tongue here being fire, language and insight, that descended on certain disciples of someone, arguably, then the dot without tail, a speck, point, blackness minimal – and then, like the zoom from space station window to deep space outside, space.

In the game, No Man’s Sky. Or at your window, seen perhaps from your desk, imagined at mine. Or dragged, somehow, for I and later, you, with or from these words.

So: zero to galaxy via a simple “and” less than a second long, short in the life of humans, long enough, it would seem, for some previously unknown game galaxy. Or “galaxy” – game or otherwise.

The marks, the comma and period, I am habituated to. They are articulation points among the bare bones of the letters, bodying them out into words, langue, langue, language – again, fire and insight, but also scratches, pecked out with pen, keyboard or chisel – but space.

And I was reading about this game, No Man’s Sky, this game gaming space, deep space, as the books within Borges’ book, within Borges and now shared out among us, game all possible verbal coherences with all possible incoherences, all partials, wholes, and almost nothings, an “a” that may be word or mark, an ‘o” that may close the book, galaxy, universe, be zero, lack sound or howl fury.. and those illimitable periods, commas, spaces.

Thus: “comma” drags its micro-tadpole with it, I squint, “period” drags it’s point – where is my jeweler’s loup? – and “space” __ I am flung far enough that I stop to take stock, look back from vague, vast imagined space at imagined period and comma, see how far how fast I have come, gasp.

Now the great mystery, the unknowable more than human mind as human mind is more than speck, galactic cluster more than planetary spack with us specks on it, the whatever the “moon” in “finger pointing at the moon” was, is, pointing at, the stuff and substance of what the word “God” drags in, neither stuff nor substance but, per the good catholic Cardinal, Cusanus, well —

When we attempted to see Him beyond being and not-being, we were unable to understand how He could be visible. For He is beyond everything plural, beyond every limit and all unlimitedness; He is completely everywhere and not at all anywhere; He is of every form and of no form, alike; He is completely ineffable; in all things He is all things, in nothing He is nothing, and in Him all things and nothing are Himself; He is wholly and indivisibly present in any given thing (no matter how small) and, at the same time, is present in no thing at all. –

— That!

The “That” in “Thou art That” with “art” the link connecting them, us, if you’ll allow me to digress into a pun, puny beside that immense No Thing at All.

You drop the word “space” into an unremarkable remark about “the comma, period, and space” and space, the deep, the trans-galactic space is dragged into mind – mine, anyway, and perhaps now yours – and we ignore it, “space” we know here meaning what “space between letters” would drag with it – we ignore it as though shutting a window, the space station window, the window of mind.

And God, But God.

We foreclose the window on God with undue haste, because it is rubbish, garbage, nothing. Or because it is that someone with disciples end of conversation, agree or be damned. Because we’ve got it, we know, we affirm, “I believe”.

But peer closer at that creed, the longer one, Athanasius’ Creed, skip a few lines and what they drag with them, you’ll find..

Incomprehensible.

To be specific:

The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible .. as also there are not three .. incomprehensible, but .. one incomprehensible.

Or in short:

Incomprehensible, three one.

— which drags a certain amount of sense with it, and the someone, and the entire ineffable.

And that word, struck like repeated blows of a Thor-sized hammer of mind, “incomprehensible .. incomprehensible .. incomprehensible .. incomprehensible .. incomprehensible”.

There is no whatever, it says, no thing or person or process our mind can think or process that this word or these words, “incomprehensible”, drag with them. Such a thing, or process, or person – “someone” included – is not subject to mind, cannot be crammed, cannot be cabined, cribbed, confined, into mind, into your, my, or some – any – high priest philosopher’s mind. Or book.

Of whom or which or whatever it is said —

He is not one who is ashamed to show his strength,
and buffets proud folk about like leaves in a gale.
He upsets those that hold themselves high and mighty
and rescues the least one of us.

–- of which water is exemplary, which “nourishes all things without trying to” and “is content with the low places which people disdain.”

Humility, then. And to erect a hurdle, you might call it “epistemic humility” –

But make no mistake:

Humility is the game. “Humility” is the name of the game.

From medieval gold leaf to Olympic gold

Monday, August 15th, 2016

[ by Charles Cameron — a voyage into nondualism via the coincidentia oppositorum ]
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Here from Dr Emily Steiner may be the widest rigorous gap-bridging DoubleQuotes I’ve ever seen:

Kudos to Anthony Ervin for his gold!

I’m not entirely sure there’s gold leaf in the image Dr Steiner uses to represent medieval manuscripts, though it certainly works for the genre as a whole, and I think I detect some gold leaf in the hearts of the flowers depicted..

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It would be foolish for me to claim to follow JL Usó-Doménech et al’s Paraconsistent Multivalued Logic and Coincidentia Oppositorum: Evaluation with Complex Numbers, but the general notions of Cardinal Nicholas of Cusa (Cusanus), “That in God opposites coincide” and “That God is beyond the coincidence of opposites” rae pretty basic (with appropriate variations) to Carl Jung‘s psychology — and to my own thinking.

Here, in Dr Steiner’s tweet, we have something that comes delightfully, playfully close to a coincidence of opposites. Indeed it is that possibility of evoking and annotating opposites in a manner than allows us to transcend them — as we could be said to transcend the two streams of vision in binocular vision, the two streams of hearing in stereophonic audition — that lies at the heart of my focus on DoubleQuoting.

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If the “new atheists” were a little more widely read, they might find themselves perplexed by the trans-logical implications of a God described thus by Cusanus:

When we attempted to see Him beyond being and not-being, we were unable to understand how He could be visible. For He is beyond everything plural, beyond every limit and all unlimitedness; He is completely everywhere and not at all anywhere; He is of every form and of no form, alike; He is completely ineffable; in all things He is all things, in nothing He is nothing, and in Him all things and nothing are Himself; He is wholly and indivisibly present in any given thing (no matter how small) and, at the same time, is present in no thing at all.

That’s a far harder concept — if it can even be called a concept — to deal with than the “seven day creator” God that is their usual mark. And yet there is no great logical space between Cusanus’ “He is completely ineffable” and the Athanasian Creed‘s ” The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible .. The Father eternal, the Son eternal, and the Holy Spirit eternal .. And yet they are not three eternals but one eternal .. As also there are not three uncreated nor three incomprehensible, but one uncreated and one incomprehensible.”

Jasper Hoskins proposes [Jasper Hopkins, A concise introduction to the philosophy of Nicholas of Cusa] that in Cusanus’ view, “no finite mind can comprehend God, since finite minds cannot conceive of what it is like for God to be altogether undifferentiated.”

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There’s an exchange in Cusanus’ Trialogus de possest (“On actualized-possibility”) in Hoskins’ op. cit.., that sets forth instructions for reading propositions about God — which also make interesting reading in terms of the flexibility ofmmind andimagination necessary for reading poetry, myth, and scriptures:

Bernard: I am uncertain whether in similar fashion we can fittingly say that God is sun or sky or man or any other such thing.

Card. Nicholas of Cusa: We must not insist upon the words. For example, suppose we say that God is sun. If, as is correct, we construe this [statement] as [a statement] about a sun which is actually all it is able to be, then we see clearly that this sun is not at all like the sensible sun. For while the sensible sun is in the East, it is not in any other part of the sky where it is able to be. [Moreover, none of the following statements are true of the sensible sun:] “It is maximal and minimal, alike, so that it is not able to be either greater or lesser”; “It is everywhere and anywhere, so that it is not able to be elsewhere than it is”; “It is all things, so that it is not able to be anything other than it is”— and so on. With all the other created things the case is simnilar. Hence is does not matter what name you give to God, provided that in the foregoing manner you mentally remove the limits with respect to its possible being.

We’re close here, to the zen notion of the finger pointing at the moon — except that here is is the moon pointing at what cannot even be located in either physical spacetime or conceptual space..

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and that’s the touch of gold in the heart of all flowers..

Sunday surprise the second — the Laws of Nature and Nature’s God

Sunday, July 3rd, 2016

[ by Charles Cameron — wishing you all blessings on the Fourth ]
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My eye was caught today by yet another disaster — which in turn reminded me of tomorrow, the Fourth of July. It’s just one example among many:

— but it brings up again the question of whether we think in terms of “acts of God” or “laws of Nature” or — somehow — both. And that’s where thw roding of the Constitution comes in, with the phrase “the Laws of Nature and of Nature’s God”:

Nature and Nature's God DQ

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If I used that phrasing — “the Laws of Nature and of Nature’s God” — today, I might well be attempting to please or at least placate readers who variously:

  • believe in a God separate from and superior to Nature, and author of Nature’s laws
  • believe in a God essentially indistinguishable from Nature, wholly immanent, &
  • disbelieve in any kind of God, but recognize Nature as a catchall term for the Whole System.
  • I don’t suppose that would necessarily be the case in 1776, though, and wonder whether the phrase should be read as:

    the Laws — of Nature and of Nature’s God

    or:

    the Laws of Nature — and of Nature’s God

    and if the second, whether the and marks a distinction between Nature and nature’s God, or also covers the possibility of their being one and the same.

    And once we’ve cleared that up, and bearing in mind that John Donne could write “At the round earth’s imagin’d corners” — thus conflating the old, imaginative, square earth with the new, scientific, spherical one — how feasible do you think it is to hold simultaneously the idea that a given earthquake, hurricane, tsunami or volcanic eruption is an act of God and a natural disaster?

    A worldview paradox?

    **
    Sources:

  • July 4, 1776, The unanimous Declaration of the thirteen united States of America
  • November 18, 2013, Room for Debate: Natural Disasters or ‘Acts of God’?
  • Sunday surprise the first — neat tweets from KarlreMarks

    Sunday, July 3rd, 2016

    [ by Charles Cameron — Brexit, graphical thinking, serpents — there’s never a dull moment with Karl Sharro on Twitter! ]
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    Karl Sharro is reMarkable and indeed reTweetable:

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    An hour or so before I saw that tweet from Sharro, I’d tweeted a quote from Suzanne Langer:

    I was quoting Langer’s Philosophy in a New Key — hat-tip: Steven H. Cullinane:

    Visual forms— lines, colors, proportions, etc.— are just as capable of articulation, i.e. of complex combination, as words. But the laws that govern this sort of articulation are altogether different from the laws of syntax that govern language. The most radical difference is that visual forms are not discursive. They do not present their constituents successively, but simultaneously, so the relations determining a visual structure are grasped in one act of vision.”

    I think that’s generally right, and goes some way to explaining why “reading” a HipBone Game is cognitively different, even when the game is played entirely in verbal moves, from an equivalent reading of the same “move” tests in sequence.

    I noted Sharro’s visual example — worth clicking all the way through to see it full scale — because although it’s a visual representation of a cluster of texts, it follows a timeline from left to right, and is thus simultaneously sequential and synchronic. A neat trick.

    BTW, Sharro is celebrated for an earlier diagram I’ve posted here — with glee, and with his amazing purely textual equivalent!

    **

    OK so now my focal length is just right for KarlreMarks Twitter feed, and I find this beauty — also about Brexit — too:

    What’s so neat here? Well, it appears to be a paradox of self-reference — ourobouros, a serpent biting its own tail if you like — and it’s very nicely done. The “large numbers of people” gathered in London, of course, aren’t the “large numbers of people” they say shouldn’t be heard, and if Sharro had tweeted —

    Large numbers of people gather in London to demand that large numbers of other people shouldn’t be heard”

    — the paradox would have been gone, the serpent biting its own tail morphed into a serpent biting another serpent — a far less interesting spectacle.

    Or would it? At the level of particular crowds, yes, the paradox would vanish, one crowd biting another, but at the level of implied principle, a crowd voicing the denial of the principle that the voices of crowds deserve a hearing would still be self-refuting in just the way Sharro plays on.

    So the paradox would be like Schrodinger’s cat, dead while alive — or even better, the Cheshire Cat, niow here now gone, perhaps?

    **

    Life, she is rich in paradox.

    Prof Pogge teaches ethics at Yale, but does he shave himself?

    Wednesday, June 22nd, 2016

    [ by Charles Cameron — Pogge’s ethics, Russell’s barber paradox, and self-reference ]
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    It’s that old ouroboros [1, 2, 3, 4] rearing its ugly head again, with its tail firmly between its teeth:

    DQ 600 ethicists & barbers

    **

    The riddle, koan or potential paradox posed in the upper panel alludes to the matter of Yale’s professor Thomas Pogge, a noted ethicist, and some unbecoming behavior of which he has been accused — but as professor Judith Stark writing at Conversation suggests, there’s further interest beyond the case of Pogge and his accusers.

    Responding to the question posed by the title of her own piece, Should ethics professors observe higher standards of behavior?, she writes:

    This is an enduring dilemma in the area of ethics and one that has recently come to light with charges of unethical behavior brought against a prominent philosopher, Professor Thomas Pogge of Yale University. Pogge has been accused of manipulating younger women in his field into sexual relationships, a charge he has strenuously denied.

    Without making any judgment on the case itself, this situation raises larger questions about how the behavior of the experts in ethics is to be reviewed and evaluated.

    Profession and practice are, in their own way, like word and act — or are they?

    **

    In the lower panel, I’ve placed a discussion of Bertrand Russell‘s “barber” paradox that in Russell’s view partially but not fully resembles his paradox of the “class of all classes that are not members of themselves” — the question there being whether this class is a member of itself or not. I’m not in a position to argue such matters with Russell, so I’ll just say that he views both the “classes” and “barber” paradoxes as (different but similar) seeming knots which, when you pull on their loose ends, disentangle themselves, pop!:

    Russell writes of the “barber” paradox that it is a variant on the “classes” paradox in which “the contradiction is not very difficult to solve.” The “classes” paradox is harder, he says, but he finally dismisses it as “nonsense, i.e., that no class either is or is not a member of itself, and that it is not even true to say that, because the whole form of words is just a noise without meaning.”

    Or as Wm. Shakespeare might have said, “a tale told by an idiot, full of sound and fury, signifying nothing” — to which Witty Wittgenstein might have quipped, “Whereof one cannot speak, thereof one must be silent” — which, alas, has the air of a tautology, with the entire Tractatus thereby eating its own tail..

    **

    What do you think? Is the entire question of ethicists behaving ethically or unethically moot? a koan? does it eat its own tail? does it just melt into thin air, and leave not a rack behind?

    Sources:

  • Judith Stark, Should ethics professors observe higher standards of behavior?
  • Esther Inglis-Arkell, The Barber Paradox Shook the Foundations of Math

  • Bertrand Russell, Logic and Knowledge: Essays, 1901-1950

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