Showing posts with label god. Show all posts
Showing posts with label god. Show all posts

11 November 2023

On Mind: The Mind of God

"[…] what is physical is subject to the laws of mathematics, and what is spiritual to the laws of God, and the laws of mathematics are but the expression of the thoughts of God." (Thomas Hill, "Uses of Mathesis", Bibliotheca Sacra Vol. 32, 1875)

"It is true that impatience, the mother of stupidity, praises brevity, as if such persons had not life long enough to serve them to acquire a complete knowledge of one single subject, such as the human body; and then they want to comprehend the mind of God in which the universe is included, weighing it minutely and mincing it into infinite parts, as if they had to dissect it!" (Leonardo da Vinci, "The Notebooks of Leonardo da Vinci", 1888) 

"Toward the end of the last century, many physicists felt that the mathematical description of physics was getting ever more complicated. Instead, the mathematics involved has become ever more abstract, rather than more complicated. The mind of God appears to be abstract but not complicated. He also appears to like group theory." (Anthony Zee, "Fearful Symmetry: The Search for Beauty in Modern Physics", 1986)

"[…] the search for a Theory of Everything also raises interesting philosophical questions. Some physicists, [Stephen] Hawking among them, would regard the construction of a Theory of Everything as being, in some sense, reading the mind of God. Or at least unravelling the inner secrets of physical reality. Others simply argue that a physical theory is just a description of reality, rather like a map." (Peter Coles, "Hawking and the Mind of God", 2000)

"To look at the development of physics since Newton is to observe a struggle to define the limits of science. Part of this process has been the intrusion of scientific methods and ideas into domains that have traditionally been the province of metaphysics or religion. In this conflict, Hawking’s phrase ‘to know the Mind of God’ is just one example of a border infringement. But by playing the God card, Hawking has cleverly fanned the flames of his own publicity, appealing directly to the popular allure of the scientist-as-priest." (Peter Coles, "Hawking and the Mind of God", 2000)

"The universe is a symphony of strings, and the mind of God that Einstein eloquently wrote about for thirty years would be cosmic music resonating through eleven-dimensional hyper space." (Michio Kaku, "Parallel Worlds: A journey through creation, higher dimensions, and the future of the cosmos", 2004)

"I want to know how God created this world. I am not interested in this or that phenomenon, in the spectrum of this or that element. I want to know His thoughts, the rest are details." (Albert Einstein)

"The laws of nature are but the mathematical thoughts of God." (Euclid)

"Time and the heavens came into being at the same instant, in order that, if they were ever to dissolve, they might be dissolved together. Such was the mind and thought of God in the creation of time." (Plato)

"Why waste words? Geometry existed before the Creation, is co-eternal with the mind of God, is God himself (what exists in God that is not God himself?): geometry provided God with a model for the Creation and was implanted into man, together with God's own likeness - and not merely conveyed to his mind through the eyes." (Johannes Kepler)

28 February 2022

On Puzzles (Unsourced)

"It is an outcome of faith that nature - as she is perceptible to our five senses - takes the character of such a well formulated puzzle." (Albert Einstein)

"Mathematics began to seem too much like puzzle solving. Physics is puzzle solving, too, but of puzzles created by nature, not by the mind of man." (Maria Goeppert-Mayer)

"Science is a game - but a game with reality, a game with sharpened knives [..] If a man cuts a picture carefully into 1000 pieces, you solve the puzzle when you reassemble the pieces into a picture; in the success or failure, both your intelligences compete. In the presentation of a scientific problem, the other player is the good Lord. He has not only set the problem but also has devised the rules of the game - but they are not completely known, half of them are left for you to discover or to deduce. The experiment is the tempered blade which you wield with success against the spirits of darkness - or which defeats you shamefully. The uncertainty is how many of the rules God himself has permanently ordained, and how many apparently are caused by your own mental inertia, while the solution generally becomes possible only through freedom from its limitations." (Erwin Schrödinger)

"The art of simplicity is a puzzle of complexity." (Douglas Horton)

"Throughout science there is a constant alternation between periods when a particular subject is in a state of order, with all known data falling neatly into their places, and a state of puzzlement and confusion, when new observations throw all neatly arranged ideas into disarray." (Sir Hermann Bondi)

"While the individual man is an insoluble puzzle, in the aggregate he becomes a mathematical certainty. You can, for example, never foretell what anyone man will be up to, but you can say with precision what an average number will be up to. Individuals vary, but percentages remain constant. So says the statistician." (Sir Arthur C Doyle)

28 September 2021

On God (-1199)

"God's dice always have a lucky roll." (Sophocles, 5th century BC)

"As infinite kinds of almost identical images arise continually from the innumerable atoms and flow out to us from the gods, so we should take the keenest pleasure in turning and bending our mind and reason to grasp these images, in order to understand the nature of these blessed and eternal beings." (Marcus Tullius Cicero, "De Natura Deorum" ["On the Nature of the Gods"], 45 BC)

"I say, then, that the universe and all its parts both received their first order from divine providence, and are at all times administered by it." (Marcus T Cicero, "De Natura Deorum" ["On the Nature of the Gods"], 45 BC)

"Uneven numbers are the god’s delight" (Virgil, "The Eclogues", cca. 40 BC)

"We both are, and know that we are, and delight in our being, and our knowledge of it. Moreover, in these three things no true-seeming illusion disturbs us; for we do not come into contact with these by some bodily sense, as we perceive the things outside of us of all which sensible objects it is the images resembling them, but not themselves which we perceive in the mind and hold in the memory, and which excite us to desire the objects. But, without any delusive representation of images or phantasms, I am most certain that I am, and that I know and delight in this." (Aurelius Augustinus, "The City of God", early 400s)

"Six is a number perfect in itself, and not because God created all things in six days; rather, the converse is true. God created all things in six days because the number is perfect." (Saint Augustine, "The City of God", 426 AD)

"In the foregoing you will discover a very remarkable thing. God reserved the truth of things, which is the supreme truth, for Himself, but He conceded to His image the formation of images of things at whatever time." (Richard of St. Victor, "Benjamin Major" [aka "The Mystical Ark"], cca 1162)

"A quantity divided by zero becomes a fraction the denominator of which is zero. This fraction is termed an infinite quantity. In this quantity consisting of that which has zero for its divisor, there is no alteration, though many may be inserted or extracted; as no change takes place in the infinite and immutable God when worlds are created or destroyed, though numerous orders of beings are absorbed or put forth." (Bhaskara II, "Bijaganita", 12th century)

On God (1900-1949)

"There is no such thing as chaos, it tacitly asserts, in the sidereal world or outside of it. For chaos is the negation of law, and law is the expression of the will of God." (Agnes M Clerke, "Problems in Astrophysics",  1903)

"The motive for the study of mathematics is insight into the nature of the universe. Stars and strata, heat and electricity, the laws and processes of becoming and being, incorporate mathematical truths. If language imitates the voice of the Creator, revealing His heart, mathematics discloses His intellect, repeating the story of how things came into being. And the value of mathematics, appealing as it does to our energy and to our honor, to our desire to know the truth and thereby to live as of right in the household of God, is that it establishes us in larger and larger certainties. As literature 62 develops emotion, understanding, and sympathy, so mathematics develops observation, imagination, and reason." (William E Chancellor, "A Theory of Motives, Ideals and Values in Education" 1907)

"By the help of God and with His precious assistance I say that algebra is a scientific art. The objects with which it deals are absolute numbers and (geometrical) magnitudes which, though themselves unknown, are related to things which are known, whereby the determination of the unknown quantities is possible. Such a thing is either a quantity or a unique relation, which is only determined by careful examination. […] What one searches for in the algebraic art are the relations which lead from the known to the unknown, to discover which is the object of algebra as stated above." (Omar Khayyam [quoted by Daoud Suleiman Kasir in "The Algebra of Omar Khayyam", 1931)

"Both religion and natural science require a belief in God for their activities, to the former He is the starting point, and to the latter the goal of every thought process. To the former He is the foundation, to the latter, the crown of the edifice of every generalized world view." (Max Planck, "Religion and Natural Science", 1937)

"Science is the organised attempt of mankind to discover how things work as causal systems. The scientific attitude of mind is an interest in such questions. It can be contrasted with other attitudes, which have different interests; for instance the magical, which attempts to make things work not as material systems but as immaterial forces which can be controlled by spells; or the religious, which is interested in the world as revealing the nature of God." (Conrad H Waddington, "The Scientific Attitude", 1941)

"Even Truth is of many types, like – Imaginative Truth, Practical Truth and Philosophical Truth. That which is in three times, that is called Truth and God itself is the first and the last truth.  But in practical life, truth takes many forms and as the practical truth I understand the sensible world's hard comprehensible truth. The one attained by the research of intellect, I call philosophical truth and imaginative that which illustrates through the subtle pictures of the mind." (Laxmi Prasad Devkota, "Art and Life", 1945)

"If God has made the world a perfect mechanism, He has at least conceded so much to our imperfect intellect that in order to predict little parts of it, we need not solve innumerable differential equations, but can use dice with fair success." (Max Born, "Albert Einstein: Philosopher-Scientist", 1949)

On God (Unsourced)

"An equation for me has no meaning unless it expresses a thought of God." (Srinivasa Ramanujan)

"As knowledge advances, science ceases to scoff at religion; and religion ceases to frown on science. The hour of mockery by the one, and of reproof by the other, is passing away. Henceforth, they will dwell together in unity and goodwill. They will mutually illustrate the wisdom, power, and grace of God. Science will adorn and enrich religion; and religion will ennoble and sanctify science." (Oliver W Holmes)

"God created everything by number, weight and measure." (Sir Isaac Newton)

"God is in the details, for mathematicians have plunged deeper and deeper within Pi’s digits with a religious fervor, hoping to find even a hint of understanding." (Ludwig Mies van der Rohe)

"God made the natural numbers. all else is the work of man." (Leopold Kronecker)

"God may not play dice with the universe, but something strange is going on with the prime numbers." (Paul Erdos)

"It is a right, yes a duty, to search in cautious manner for the numbers, sizes, and weights, the norms for everything [God] has created. For He himself has let man take part in the knowledge of these things […] For these secrets are not of the kind whose research should be forbidden; rather they are set before our eyes like a mirror so that by examining them we observe to some extent the goodness and wisdom of the Creator." (Johannes Kepler)

"Man’s first glance at the universe discovers only variety, diversity, multiplicity of phenomena. Let that glance be illuminated by science - by the science which brings man closer to God, - and simplicity and unity shine on all sides." (Louis Pasteur)

"Mathematics is the life supreme. The life of the gods is mathematics. All divine messengers are mathematicians. Pure mathematics is religion. Its attainment requires a theophany." (Friederich von Hardenberg [Novalis])

"Number is the ruler of forms and ideas, and the cause of gods and demons." (Pythagoras)

"That deep emotional conviction of the presence of a superior reasoning power, which is revealed in the incomprehensible universe, forms my idea of God." (Albert Einstein)

"The chief aim of all investigations of the external world should be to discover the rational order and harmony which has been imposed on it by God and which He revealed to us in the language of mathematics." (Johannes Kepler)

"The God that reigns in Olympus is Number Eternal." (Carl Gustav Jacobi)

"The laws of nature are but the mathematical thoughts of God." (Euclid)

"The laws of thought, and especially of number, must hold good in heaven, whether it is a place or a state of mind; for they are independent of any particular sphere of existence, essential to Being itself, to God’s being as well as ours, laws of His mind before we learned them. The multiplication table will hold good in heaven […]" (Hilda P Hudson)

"The mathematical phenomenon always develops out of simple arithmetic, so useful in everyday life, out of numbers, those weapons of the gods; the gods are there, behind the wall, at play with numbers." (Le Corbusier)

"The mathematician is entirely free, within the limits of his imagination, to construct what worlds he pleases. What he is to imagine is a matter for his own caprice; he is not thereby discovering the fundamental principles of the universe nor becoming acquainted with the ideas of God." (John W N Sullivan)

"[…] there is a God precisely because Nature itself, even in chaos, cannot proceed except in an orderly and regular manner." (Immanuel Kant)

"What else can the human mind hold besides numbers and magnitudes? These alone we apprehend correctly, and if piety permits to say so, our comprehension is in this case of the same kind as God’s, at least insofar as we are able to understand it in this mortal life." (Johannes Kepler)

"What I’m really interested in is whether God could have made the world in a different way; that is, whether the necessity of logical simplicity leaves any freedom at all." (Albert Einstein)

"What one man calls God, another calls the laws of physics." (Nikola Tesla)

"What you can show using physics, forces this universe to continue to exist. As long as you're using general relativity and quantum mechanics you are forced to conclude that God exists." (Frank Tipler)

On God (1975-1999)

"The sciences have started to swell. Their philosophical basis has never been very strong. Starting as modest probing operations to unravel the works of God in the world, to follow its traces in nature, they were driven gradually to ever more gigantic generalizations. Since the pieces of the giant puzzle never seemed to fit together perfectly, subsets of smaller, more homogeneous puzzles had to be constructed, in each of which the fit was better." (Erwin Chargaff, "Voices in the Labyrinth", 1975)

"The vector equilibrium is the true zero reference of the energetic mathematics. Zero pulsation in the vector equilibrium is the nearest approach we will ever know to eternity and god: the zero phase of conceptual integrity inherent in the positive and negative asymmetries that propagate the differentials of consciousness." (Buckminster Fuller, "Synergetics: Explorations in the Geometry of Thinking", 1975)

"Whenever the Eastern mystics express their knowledge in words - be it with the help of myths, symbols, poetic images or paradoxical statements-they are well aware of the limitations imposed by language and 'linear' thinking. Modern physics has come to take exactly the same attitude with regard to its verbal models and theories. They, too, are only approximate and necessarily inaccurate. They are the counterparts of the Eastern myths, symbols and poetic images, and it is at this level that I shall draw the parallels. The same idea about matter is conveyed, for example, to the Hindu by the cosmic dance of the god Shiva as to the physicist by certain aspects of quantum field theory. Both the dancing god and the physical theory are creations of the mind: models to describe their authors' intuition of reality." (Fritjof Capra, "The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism", 1975)

"If entropy must constantly and continuously increase, then the universe is remorselessly running down, thus setting a limit (a long one, to be sure) on the existence of humanity. To some human beings, this ultimate end poses itself almost as a threat to their personal immortality, or as a denial of the omnipotence of God. There is, therefore, a strong emotional urge to deny that entropy must increase." (Isaac Asimov," Asimov on Physics", 1976)

"Our look is as bound by time-space as our brain. We never look, we never see beyond this limitation; we do not know how to look through and beyond these fragmentary frontiers. But the eyes have to see beyond them, penetrating deeply and widely, without choosing, without shelter; they have to wander beyond man-made frontiers of ideas and values and to feel beyond love. Then there is a benediction which no god can give." (Jiddu Krishnamurti," Krishnamurti's Notebook", 1976)

"Whether mathematical simplicity is God’s affair or our, the fact remains that this feature more than any other remains the mainspring of progress in the physical sciences." (Paul C W Davies, "The Edge of Infinity", 1981)

"The equations of physics have in them incredible simplicity, elegance and beauty. That in itself is sufficient to prove to me that there must be a God who is responsible for these laws and responsible for the universe" (Paul C W Davies, 1984)

"Mathematics is one of the surest ways for a man to feel the power of thought and the magic of the spirit. Mathematics is one of the eternal truths and, as such, raises the spirit to the same level on which we feel the presence of God." (Malba Tahan & Patricia R Baquero, "The Man Who Counted", 1993)

"In many ways, the mathematical quest to understand infinity parallels mystical attempts to understand God. Both religions and mathematics attempt to express the relationships between humans, the universe, and infinity. Both have arcane symbols and rituals, and impenetrable language. Both exercise the deep recesses of our mind and stimulate our imagination. Mathematicians, like priests, seek ‘ideal’, immutable, nonmaterial truths and then often try to apply theses truth in the real world." (Clifford A Pickover, "The Loom of God: Mathematical Tapestries at the Edge of Time", 1997)

"Is God a mathematician? Certainly, the world, the universe, and nature can be reliably understood using mathematics. Nature is mathematics." (Clifford A Pickover, "The Loom of God", 1997)

On God (1950-1974)

"The belief in science has replaced in large measure, the belief in God. Even where religion was regarded as compatible with science, it was modified by the mentality of the believer in scientific truth." (Hans Reichenbach, "The Rise of Scientific Philosophy", 1951)

"As an empiricist I continue to think of the conceptual scheme of science as a tool, ultimately, for predicting future experience in the light of past experience. Physical objects are conceptually imported into the situation as convenient intermediaries - not by definition in terms of experience, but simply as irreducible posits comparable, epistemologically, to the gods of Homer." (Willard v O Quine, "From a Logical Point of View", 1953)

"[…] the scientific picture of the real world around me is very deficient. It gives a lot of factual information, puts all our experience in a magnificently consistent order, but it is ghastly silent about all and sundry that is really near to our heart, that really matters to us. It cannot tell us a word about red and blue, bitter and sweet, physical pain and physical delight; it knows nothing of beautiful and ugly, good or bad, God and eternity. Science sometimes pretends to answer questions in these domains, but the answers are very often so silly that we are not inclined to take them seriously." (Erwin Schrödinger, "Nature and the Greeks", 1954)

"In particular, and most importantly, this is the reason why the scientific worldview contains of itself no ethical values, no esthetical values, not a word about our own ultimate scope or destination, and no God, if you please." (Erwin Schrödinger, "Nature and the Greeks", 1954)

"It is of our very nature to see the universe as a place that we can talk about. In particular, you will remember, the brain tends to compute by organizing all of its input into certain general patterns. It is natural for us, therefore, to try to make these grand abstractions, to seek for one formula, one model, one God, around which we can organize all our communication and the whole business of living." (John Z Young, "Doubt and Certainty in Science: A Biologist’s Reflections on the Brain", 1960)

"A theory with mathematical beauty is more likely to be correct than an ugly one that fits some experimental data. God is a mathematician of a very high order, and He used very advanced mathematics in constructing the universe." (Paul Dirac, Scientific American, 1963)

"It seems to be one of the fundamental features of nature that fundamental physical laws are described in terms of a mathematical theory of great beauty and power, needing quite a high standard of mathematics for one to understand it. You may wonder: Why is nature constructed along these lines? One can only answer that our present knowledge seems to show that nature is so constructed. We simply have to accept it. One could perhaps describe the situation by saying that God is a mathematician of a very high order, and He used very advanced mathematics in constructing the universe. Our feeble attempts at mathematics enable us to understand a bit of the universe, and as we proceed to develop higher and higher mathematics we can hope to understand the universe better." (Paul Dirac, "The Evolution of the Physicist's Picture of Nature", 1963)

"Philosophy is metaphysics. Metaphysics thinks beings as a whole - the world, man, God - with respect to Being, with respect to the belonging together of beings in Being. Metaphysics thinks beings as being in the manner of representational thinking which gives reasons." (Martin Heidegger, "The End of Philosophy and the Task of Thinking", 1964)

"All men seek to be enlightened. Religion is but the most ancient and honorable way in which men have striven to make sense out of God's universe. Scientists seek the lawfulness of events. It is the task of Religion to fit man into this lawfulness." (Frank Herbert, "Dune", 1965)

"It seems to me now that mathematics is capable of an artistic excellence as great as that of any music, perhaps greater; not because the pleasure it gives (although very pure) is comparable, either in intensity or in the number of people who feel it, to that of music, but because it gives in absolute perfection that combination, characteristic of great art, of godlike freedom, with the sense of inevitable destiny; because, in fact, it constructs an ideal world where everything is perfect and yet true." (Bertrand Russell, "Autobiography", 1967)

"Nature is a network of happenings that do not unroll like a red carpet into time, but are intertwined between every part of the world; and we are among those parts. In this nexus, we cannot reach certainty because it is not there to be reached; it goes with the wrong model, and the certain answers ironically are the wrong answers. Certainty is a demand that is made by philosophers who contemplate the world from outside; and scientific knowledge is knowledge for action, not contemplation. There is no God’s eye view of nature, in relativity, or in any science: only a man’s eye view." (Jacob Bronowski, "The Identity of Man", 1972)

On God (1700-1899)

"As in mathematics, when there is no maximum nor minimum, in short nothing distinguished, everything is done equally, or when that is not nothing at all is done: so it may be said likewise in respect of perfect wisdom, which is no less orderly than mathematics, that if there were not the best (optimum) among all possible worlds, God would not have produced any." (Gottfried W Leibniz, "Theodicy: Essays on the Goodness of God and Freedom of Man and the Origin of Evil", 1710)

"There are two famous labyrinths where our reason very often goes astray. One concerns the great question of the free and the necessary, above all in the production and the origin of Evil. The other consists in the discussion of continuity, and of the indivisibles which appear to be the elements thereof, and where the consideration of the infinite must enter in." (Gottfried W Leibniz, "Theodicy: Essays on the Goodness of God and Freedom of Man and the Origin of Evil", 1710)

"Even as the finite encloses an infinite series And in the unlimited limits appear, So the soul of immensity dwells in minutia And in narrowest limits no limit in here. What joy to discern the minute in infinity! The vast to perceive in the small, what divinity!"  (Jacques Bernoulli, "Ars Conjectandi", 1713)

"God put a secret art into the forces of Nature so as to enable it to fashion itself out of chaos into a perfect world system." (Immanuel Kant, "Universal Natural History and Theory of the Heavens", 1755)

"Nature is the system of laws established by the Creator for the existence of things and for the succession of creatures. Nature is not a thing, because this thing would be everything. Nature is not a creature, because this creature would be God. But one can consider it as an immense vital power, which encompasses all, which animates all, and which, subordinated to the power of the first Being, has begun to act only by his order, and still acts only by his concourse or consent. […] Time, space and matter are its means, the universe its object, motion and life its goal." (Georges-Louis L de Buffon, "Histoire Naturelle, Générale et Particulière, Avec la Description du Cabinet du Roi", 1764)

"Here I am at the limit which God and nature has assigned to my individuality. I am compelled to depend upon word, language and image in the most precise sense, and am wholly unable to operate in any manner whatever with symbols and numbers which are easily intelligible to the most highly gifted minds." (Johann Wolfgang von Goethe, [Letter to Naumann] 1826)

"God puts his finger in the other scale, And up we bounce, a bubble. Nought is great Nor small, with God; for none but he can make The atom imperceptible, and none But he can make a world; he counts the orbs, He counts the atoms of the universe, And makes both equal; both are infinite."  (Philip James Bailey, "Festus", 1845)

"It is easily seen from a consideration of the nature of demonstration and analysis that there can and must be truths which cannot be reduced by any analysis to identities or to the principle of contradiction but which involve an infinite series of reasons which only God can see through." (Gottfried W Leibniz, "Nouvelles lettres et opuscules inédits", 1857)

"Life through many long periods has been manifested in a countless host of varying structures, all circumscribed by one general plan, each appointed to a definite place, and limited to an appointed duration. On the whole the earth has been thus more and more covered by the associated life of plants and animals, filling all habitable space with beings capable of enjoying their own existence or ministering to the enjoyment of others; till finally, after long preparation, a being was created capable of the wonderful power of measuring and weighing all the world of matter and space which surrounds him, of treasuring up the past history of all the forms of life, and considering his own relation to the whole. When he surveys this vast and coordinated system, and inquires into its history and origin, can he be at a loss to decide whether it be a work of Divine thought and wisdom, or the fortunate offspring of a few atoms of matter, warmed by the anima mundi, a spark of electricity, or an accidental ray of sunshine?" (John Phillips, "Life on the Earth: Its Origin and Succession", 1860)

"Everything in nature is a puzzle until it finds its solution in man, who solves it in some way with God, and so completes the circle of creation. " (Theodore T Munger, "The Appeal to Life", 1891)

"Scientific facts accumulate rapidly, and give rise to theories with almost equal rapidity. These theories are often wonderfully enticing, and one is apt to pass from one to another, from theory to theory, without taking care to establish each before passing on to the next, without assuring oneself that the foundation on which one is building is secure. Then comes the crash; the last theory breaks down utterly, and on attempting to retrace our steps to firm ground and start anew, we may find too late that one of the cards, possibly at the very foundation of the pagoda, is either faultily placed or in itself defective, and that this blemish easily remedied if detected in time has, neglected, caused the collapse of the whole structure on whose erection so much skill and perseverance have been spent." (Arthur M Marshall, 1894)

On God (1000-1699)

"The objection we are dealing with argues from the standpoint of an agent that presupposes time and acts in time, but did not institute time. Hence the question about 'why God's eternal will produces an effect now and and not earlier' presupposes that time exists; for 'now' and 'earlier' are segments of time. With regard to the universal production of things, among which time is also to be counted, we should not ask, 'Why now and not earlier?' Rather we should ask: 'Why did God wish this much time to intervene?' And this depends on the divine will, which is perfectly free to assign this or any other quantity to time. The same may be noted with respect to the dimensional quantity of the world. No one asks why God located the material world in such and such a place rather than higher up or lower down or in some other position; for there is no place outside the world. The fact that God portioned out so much quantity to the world that no part of it would be beyond the place occupied in some other locality, depends on the divine will. However, although there was no time prior to the world and no place outside the world, we speak as if there were. Thus we say that before the world existed there was nothing except God, and that there is no body lying outside the world. But in thus speaking of 'before' and 'outside,' we have in mind nothing but time and place as they exist in our imagination." (Thomas Aquinas, "Compendium Theologiae" ["Compendium of Theology"], cca. 1265 [unfinished])

"All that is superfluous displeases God and nature. All that displeases God and nature is evil." (Dante Alighieri, "De Monarchia", cca. 1312-1313)

"When a soul has advanced so far on the spiritual road as to be lost to all the natural methods of communing with God; when it seeks Him no longer by meditation, images, impressions, nor by any other created ways, or representations of sense, but only by rising above them all, in the joyful communion with Him by faith and love, then it may be said to have found God of a truth, because it has truly lost itself as to all that is not God, and also as to its own self." (John of the Cross," Spiritual Canticle of The Soul and The Bridegroom", 1578)

"There is divinity in odd numbers, either in nativity, chance, or death." (William Shakespeare, "The Merry Wives of Windsor", 1602)

"I tell you that if natural bodies have it from Nature to be moved by any movement, this can only be circular motion, nor is it possible that Nature has given to any of its integral bodies a propensity to be moved by straight motion. I have many confirmations of this proposition, but for the present one alone suffices, which is this. I suppose the parts of the universe to be in the best arrangement, so that none is out of its place, which is to say that Nature and God have perfectly arranged their structure. This being so, it is impossible for those parts to have it from Nature to be moved in straight, or in other than circular motion, because what moves straight changes place, and if it changes place naturally, then it was at first in a place preternatural to it, which goes against the supposition. Therefore, if the parts of the world are well ordered, straight motion is superfluous and not natural, and they can only have it when some body is forcibly removed from its natural place, to which it would then return by a straight line, for thus it appears that a part of the earth does [move] when separated from its whole. I said 'it appears to us', because I am not against thinking that not even for such an effect does Nature make use of straight line motion." (Galileo Galilei, [Letter to Francesco Ingoli] 1624)

"We know that there is an infinite, and we know not its nature. As we know it to be false that numbers are finite, it is therefore true that there is a numerical infinity. But we know not of what kind; it is untrue that it is even, untrue that it is odd; for the addition of a unit does not change its nature; yet it is a number, and every number is odd or even (this certainly holds of every finite number). Thus we may quite well know that there is a God without knowing what He is." (Blaise Pascal, "Pensées", 1670)

"It is also only by virtue of the continual action of God upon us that we have in our soul the ideas of all things; that is to say, since every effect expresses its cause, the essence of our soul is a certain expression, imitation or image of the divine essence, thought, and will and of all the ideas which are comprised in God." (Gottfried W Leibniz, "Discourse on Metaphysics", 1686)

"As in a block of marble all possible figures are potentially contained in it, and can be drawn out of it by the movement or by the action of the chisel, so in the same way all intelligible figures are potentially in intelligible extension and are discovered in it according to the different ways in which this extension is represented to the mind, as a consequence of the general laws which God has established according to which he continuously acts in us. " (Nicolas Malebranche , "Dialogues On Metaphysics And Religion", 1688)

"According to the common system, before the creation of Matter, there was nothing but God, whose essence is immutable, and cannot be the pre-existent subject of Bodies." (Jean C de la Crose, "Memoirs for the ingenious", 1693)

01 June 2021

On Imagination (-1699)

"Sometimes a thing is perceived [via sense-perception] when it is observed; then it is imagined, when it is absent [in reality] through the representation of its form inside, Sense-perception grasps [the concept] insofar as it is buried in these accidents that cling to it because of the matter out of which it is made without abstracting it from [matter], and it grasps it only by means of a connection through position [ that exists] between its perception and its matter. It is for this reason that the form of [the thing] is not represented in the external sense when [sensation] ceases. As to the internal [faculty of] imagination, it imagines [the concept] together with these accidents, without being able to entirely abstract it from them. Still, [imagination] abstracts it from the afore-mentioned connection [through position] on which sense-perception depends, so that [imagination] represents the form [of the thing] despite the absence of the form's [outside] carrier." (Avicenna Latinus [Ibn Sina], "Pointer and Reminders", cca. 1030)

"Imagination is accordingly the first activity [movement] of the soul after it is subjected to external stimulation. Imagination  either formulates second judgment, or brings back first judgment by recollection." (John of Salisbury, "Metalogicon", 1159)

"The objection we are dealing with argues from the standpoint of an agent that presupposes time and acts in time, but did not institute time. Hence the question about 'why God's eternal will produces an effect now and and not earlier' presupposes that time exists; for 'now' and 'earlier' are segments of time. With regard to the universal production of things, among which time is also to be counted, we should not ask, 'Why now and not earlier?' Rather we should ask: 'Why did God wish this much time to intervene?' And this depends on the divine will, which is perfectly free to assign this or any other quantity to time. The same may be noted with respect to the dimensional quantity of the world. No one asks why God located the material world in such and such a place rather than higher up or lower down or in some other position; for there is no place outside the world. The fact that God portioned out so much quantity to the world that no part of it would be beyond the place occupied in some other locality, depends on the divine will. However, although there was no time prior to the world and no place outside the world, we speak as if there were. Thus we say that before the world existed there was nothing except God, and that there is no body lying outside the world. But in thus speaking of 'before' and 'outside,' we have in mind nothing but time and place as they exist in our imagination." (Thomas Aquinas, "Compendium Theologiae" ["Compendium of Theology"], cca. 1265 [unfinished])

"[…] the painter cannot produce any form or figure […] if first this form or figure is not imagined and reduced into a mental image (idea) by the inward wits. And to paint, one needs acute senses and a good imagination with which one can get to know the things one sees in such a way that, once these things are not present anymore and transformed into mental images (fantasmi), they can be presented to the intellect. In the second stage, the intellect by means of its judgement puts these things together and, finally, in the third stage the intellect turns these mental images […] into a finished composition which it afterwards represents in painting by means of its ability to cause movement in the body." (Romano Alberti, "Della nobiltà della Pittura", 1585)

"God forbid that we should give out a dream of our own imagination for a pattern of the world." (Francis Bacon, "The Great Instauration", 1620)

"From all this I am beginning to have a rather better understanding of what I am. But it still appears - and I cannot stop thinking this - that the corporeal things of which images are formed in my thought, and which the senses investigate, are known with much more distinctness than this puzzling 'I' which cannot be pictured in the imagination." (René Descartes, "Meditations" II, 1641)

"For after the object is removed, or the eye shut, we still retain an image of the thing seen, though more obscure than when we see it. And this is it the Latins call imagination, from the image made in seeing, and apply the same, though improperly, to all the other senses. But the Greeks call it fancy, which signifies appearance, and is as proper to one sense as to another. IMAGINATION, therefore, is nothing but decaying sense; and is found in men and many other living creatures, as well sleeping as waking." (Thomas Hobbes, "Leviathan: The Matter, Form and Power of a Commonwealth  Ecclesiastical and Civil", 1651)

"Measure, time and number are nothing but modes of thought or rather of imagination." (Baruch Spinoza, [Letter to Ludvicus Meyer] 1663)

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01 May 2021

Thomas Stark - Collected Quotes

"Basis real and imaginary numbers have eternal and necessary reality. Complex numbers do not. They are temporal and contingent in the sense that for complex numbers to exist, we first have to carry out an operation: adding basis real and imaginary numbers together. Complex numbers therefore do not exist in their own right. They are constructed. They are derived. Symmetry breaking is exactly where constructed numbers come into existence. The very act of adding a sine wave to a cosine wave is the sufficient condition to create a broken symmetry: a complex number. The 'Big Bang', mathematically, is simply where a perfect array of basis sine and cosine waves start entering into linear combinations, creating a chain reaction, an 'explosion', of complex numbers - which corresponds to the “physical” universe." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"Euler’s formula - although deceptively simple - is actually staggeringly conceptually difficult to apprehend in its full glory, which is why so many mathematicians and scientists have failed to see its extraordinary scope, range, and ontology, so powerful and extensive as to render it the master equation of existence, from which the whole of mathematics and science can be derived, including general relativity, quantum mechanics, thermodynamics, electromagnetism and the strong and weak nuclear forces! It’s not called the God Equation for nothing. It is much more mysterious than any theistic God ever proposed." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"In any analysis of any part of the world, it is mandatory to institute a general reasoning in which the whole - the Absolute - is also included. This is what science scrupulously avoids. Science is all about the parts, and ignoring the whole. Science is non-holistic, which is why it cannot arrive at a grand unified, final theory of everything. From the whole you can get to every part, because the whole defines the parts. If you start with the parts, as science does, you can never get to the whole because the parts are necessarily defined piecemeal, heuristically and with no regard to the whole, since the whole is unknown. A bottom-up approach can never work. Only top-down approaches have any chance of working. Empiricists are always parts people and bottom-up people. Rationalists are holistic and top-down. These are opposite worldviews. The PSR is an explanatory, top-down principle. Randomness is a non-explanatory, bottom-up speculation." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"It is in fact mathematics itself that is simplest in hypothesis and also richest in phenomena (i.e. the simple source of all complexity). In ontological mathematics, all of existence comprises sinusoidal waves arranged into autonomous units called monads, and these are all that are required to explain everything." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"Mathematics is existence itself, existence in itself, existence for itself. […] Mathematics is the basis of everything. Mathematics is the true God, and it creates the universe from itself, using, naturally, mathematics." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"Ontological mathematics is operating in such a way as to organize itself into a zero-entropy structure – mathematical perfection. The 'Big Bang' is equivalent to the total scrambling of a cosmic Rubik’s Cube. The task of ontological mathematics is then to unscramble the Cube and return it to its original, pristine configuration. Emotionally, this amounts to returning to perfect Love and Bliss. Intellectually, it means reaching a state of perfect logic and reason [...] thinking perfectly." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"Reason is indeed all about identity, or, rather, tautology. Mathematics is the eternal, necessary system of rational, analytic tautology. Tautology is not 'empty', as it is so often characterized by philosophers. It is in fact the fullest thing there, the analytic ground of existence, and the basis of everything. Mathematical tautology has infinite masks to wear, hence delivers infinite variety. Mathematical tautology provides Leibniz’s world that is 'simplest in hypothesis and the richest in phenomena'. No hypothesis cold be simpler than the one revolving around tautologies concerning 'nothing'. There is something - existence - because nothing is tautologous, and 'something' is how that tautology is expressed. If we write x = 0, where x is any expression that has zero as its net result, then we have a world of infinite possibilities where something ('x') equals nothing (0)." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"The laws of the universe cannot be different from the universe. The laws of the universe must actually be the universe. Otherwise you create an impossible Cartesian dualism of laws and things operated on by laws. How can a law operate on a non-law? That’s a category error. The only way to make the laws and 'stuff' of the universe the same is via mathematics." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"The scientific method does not begin with the injunction to use reason and logic, and to obey the principle of sufficient reason and Occam’s razor. Instead, it begins with the word 'Observe'. In other words, if reality in itself is unobservable - which is of course the case - then the scientific method automatically fails to tell us a single thing about it." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"There are two things for which you would never use science if you wished to prove their existence. One is God and the other is mathematics. No one would ever turn to scientific arguments to establish the existence of God, and, equally, no one would ever appeal to science to explain the ontology of mathematics." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"There is no such thing as randomness. No one who could detect every force operating on a pair of dice would ever play dice games, because there would never be any doubt about the outcome. The randomness, such as it is, applies to our ignorance of the possible outcomes. It doesn’t apply to the outcomes themselves. They are 100% determined and are not random in the slightest. Scientists have become so confused by this that they now imagine that things really do happen randomly, i.e. for no reason at all." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"Zero is not a point of non-existence. Zero is always a balance point of existents. The human understanding of 'zero' must undergo the most radical of all transformations. Most people, especially scientists, associate it with absolute nothingness, with non-existence. This is absolutely untrue. Or, to put it another way, we can define it in two ways: 1) nothing as non-existence, in which case it has absolutely no consequences but leads to all manner of abstract paradoxes and contradictions, or 2) nothing as existence, in which case it is always a mathematical balance point for somethings. It is purely mathematical, not scientific, or religious, or spiritual, or emotional, or sensory, or mystical. It is analytic nothing and whenever you encounter it you have to establish the exact means by which it is maintaining its balance of zero." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)


30 April 2021

Statistical Tools II: Dices

"God's dice always have a lucky roll." (Sophocles, 5th century BC)

"[...] to repeat the same throw ten thousand times with the dice would be impossible, whereas to make it once or twice is comparatively easy." (Aristotle, "On the Heavens", cca. 350 BC)

"Four dice are cast and a Venus throw results-that is chance; but do you think it would be chance, too, if in one hundred casts you made one hundred Venus throws? It is possible for paints flung at rando mon a canvas to form the outline of a face; but do you imagine that an accidental scattering of pigments could produce the beautiful portrait of Venus of Cos? Suppose that a hog should form a letter 'A' on the ground with its snout; is that a reason for believing that it could write out Ennius's poem The Andromche?" (Marcus Tullius Cicero, cca. 44 BC)

"Is it possible, then, for any man to apprehend in advance occurrences for which no cause or reason can be assigned? What do we mean when we employ such terms as luck, fortune, accident, turn of the die, except that we are seeking to describe events which happened and came to pass in such a way that they either might not have happened and come to pass at all or might have happened and come to pass under quite different circumstances? How then can an event be anticipated and predicted which occurs fortuitously and as a result of blind chance and of the spinning of Fortune's wheel?" (Marcus Tullius Cicero, "De Divinatione", 44 BC)

"The law of large numbers is noted in events which are attributed to pure chance since we do not know their causes or because they are too complicated. Thus, games, in which the circumstances determining the occurrence of a certain card or certain number of points on a die infinitely vary, can not be subjected to any calculus. If the series of trials is continued for a long time, the different outcomes nevertheless appear in constant ratios. Then, if calculations according to the rules of a game are possible, the respective probabilities of eventual outcomes conform to the known Jakob Bernoulli theorem. However, in most problems of contingency a prior determination of chances of the various events is impossible and, on the contrary, they are calculated from the observed result." (Siméon-Denis Poisson, "Researches into the Probabilities of Judgements in Criminal and Civil Cases", 1837)

"A perfect equity adjusts its balance in all parts of life. The dice of God are always loaded. The world looks like a multiplication-table, or a mathematical equation, which, turn it how you will, balances itself." (Ralph W Emerson, "Compensation", 1841)

"Without doubt, matter is unlimited in extent, and, in this sense, infinite; and the forces of Nature mould it into an innumerable number of worlds. Would it be at all astonishing if, from the universal dice-box, out of an innumberable number of throws, there should be thrown out one world infinitely perfect? Nay, does not the calculus of probabilities prove to us that one such world out of an infinite number, must be produced of necessity?" (Philippe Buchez & William B Greene, "Remarks on the Science of History: Followed by an a priori autobiography", 1849)

"As an instrument for selecting at random, I have found nothing superior to dice. It is most tedious to shuffle cards thoroughly be- tween each successive draw, and the method of mixing and stirring up marked balls in a bag is more tedious still. A teetotum or some form of roulette is preferable to these, but dice are better than all. When they are shaken and tossed in a basket, they hurtle so variously against one another and against the ribs of the basket-work that they tumble wildly about, and their positions at the outset afford no perceptible clue to what they will be after even a single good shake and toss." (Francis Galton, Nature vol. 42, 1890) 

"A throw of the dice will never abolish chance." (Stéphane Mallarmé, 1897)

"If the world may be thought of as a certain definite quantity of force and as a certain definite number of centers of force—and every other representation remains indefinite and therefore useless—it follows that, in the great dice game of existence, it must pass through calculable number of combinations. In infinite time, every possible combination would at some time or another be realized; more: it would be realized an infinite number of times. And since between every combination and its next recurrence all other possible combinations would have to take place, and each of these combination conditions of the entire sequence of combinations in the same series, a circular movement of absolutely identical series is thus demonstrated: the world as a circular movement that has already repeated itself infinitely often and plays its game in infinitum. This conception is not simply a mechanistic conception; for if it were that, it would not condition an infinite recurrence of identical cases, but a final state. Because the world has not reached this, mechanistic theory must be considered an imperfect and merely provisional hypothesis." (Friedrich Nietzsche, "The Will to Power", [notes written 1883-1888] 1901)

"Quantum mechanics is certainly imposing. But an inner voice tells me that it is not yet the real thing. The theory says a lot, but does not really bring us any closer to the secret of the "old one." I, at any rate, am convinced that He does not throw dice." (Albert Einstein, [Letter to Max Born] 1926)

"It seems hard to sneak a look at God's cards. But that He plays dice and uses 'telepathic' methods [...] is something that I cannot believe for a single moment." (Albert Einstein, [Letter to Cornel Lanczos] 1942)

"You believe in the God who plays dice, and I in complete law and order in a world that objectively exists, and which I, in a wildly speculative way, am trying to capture. [...] Even the great initial success of the quantum theory does not make me believe in the fundamental dice-game, although I am well aware that our younger colleagues interpret this as a consequence of senility. No doubt the day will come when we will see whose instinctive attitude was the correct one." (Albert Einstein, [Letter to Max Born] 1944)

"If God has made the world a perfect mechanism, He has at least conceded so much to our imperfect intellect that in order to predict little parts of it, we need not solve innumerable differential equations, but can use dice with fair success." (Max Born, "Albert Einstein: Philosopher-Scientist", 1949)

"In the game of heads and tails, if head comes up a hundred times in a row then this appears to us extraordinary, because after dividing the nearly infinite number of combinations that can arise in a hundred throws into regular sequences, or those in which we observe a rule that is easy to grasp, and into irregular sequences, the latter are incomparably more numerous." (Pierre-Simon Laplace, "A Philosophical Essay on Probability Theories", 1951)

"The picture of scientific method drafted by modern philosophy is very different from traditional conceptions. Gone is the ideal of a universe whose course follows strict rules, a predetermined cosmos that unwinds itself like an unwinding clock. Gone is the ideal of the scientist who knows the absolute truth. The happenings of nature are like rolling dice rather than like revolving stars; they are controlled by probability laws, not by causality, and the scientist resembles a gambler more than a prophet. He can tell you only his best posits - he never knows beforehand whether they will come true. He is a better gambler, though, than the man at the green table, because his statistical methods are superior. And his goal is staked higher - the goal of foretelling the rolling dice of the cosmos. If he is asked why he follows his methods, with what title he makes his predictions, he cannot answer that he has an irrefutable knowledge of the future; he can only lay his best bets. But he can prove that they are best bets, that making them is the best he can do - and if a man does his best, what else can you ask of him?" (Hans Reichenbach, "The Rise of Scientific Philosophy", 1951)

"We must emphasize that such terms as 'select at random', 'choose at random', and the like, always mean that some mechanical device, such as coins, cards, dice, or tables of random numbers, is used." (Frederick Mosteller et al, "Principles of Sampling", Journal of the American Statistical Association Vol. 49 (265), 1954)

"Consideration of particle emission from black holes would seem to suggest that God not only plays dice, but also sometimes throws them where they cannot be seen." (Stephen Hawking, "The Quantum Mechanics of Black Holes", Scientific American, 1977)

"Not only does God play dice with the world - He does not let us see what He has rolled." (Stanisław Lem, "Imaginary Magnitude", 1981)

"Specialists [...] are slowly coming to the realization that the universe is biased and leans to the left. [...] Many scientists have come to believe that this odd state of affairs has somethittg to do with the weak nuclear force. It seems that the weak force tends to impart a left-handed spin to electrons, and this effect may bias some kinds of molecular synthesis to the left. [...] But scientific speculation of this ilk leads to a deeper question. Was it purely a matter of chance that left-handedness became the preferred direction in our universe, or is there some reason behind it? Did the sinister bent of existence that scientists have observed stem from a roll of the dice, or is God a semiambidextrous southpaw?" (Malcolm W Browne, 1986)

"[In statistics] you have the fact that the concepts are not very clean. The idea of probability, of randomness, is not a clean mathematical idea. You cannot produce random numbers mathematically. They can only be produced by things like tossing dice or spinning a roulette wheel. With a formula, any formula, the number you get would be predictable and therefore not random. So as a statistician you have to rely on some conception of a world where things happen in some way at random, a conception which mathematicians don’t have." (Lucien LeCam, [interview] 1988)

"Combinatorics, a sort of glorified dice-throwing." (Robert Kanigel, "The Man Who Knew Infinity: A Life of the Genius Ramanujan", 1991)

"Nature is never perfectly symmetric. Nature's circles always have tiny dents and bumps. There are always tiny fluctuations, such as the thermal vibration of molecules. These tiny imperfections load Nature's dice in favour of one or other of the set of possible effects that the mathematics of perfect symmetry considers to be equally possible." (Ian Stewart & Martin Golubitsky, "Fearful Symmetry: Is God a Geometer?", 1992)

"It is true that every aspect of the roll of dice may be suspect: the dice themselves, the form and texture of the surface, the person throwing them. If we push the analysis to its extreme, we may even wonder what chance has to do with it at all. Neither the course of the dice nor their rebounds rely on chance; they are governed by the strict determinism of rational mechanics. Billiards is based on the same principles, and it has never been considered a game of chance. So in the final analysis, chance lies in the clumsiness, the inexperience, or the naiveté of the thrower - or in the eye of the observer." (Ivar Ekeland, "The Broken Dice, and Other Mathematical Tales of Chance", 1993)

"Whether we shuffle cards or roll dice, chance is only a result of our human lack of deftness: we don't have enough control to immobilize a die at will or to individually direct the cards in a deck. The comparison is an important one nonetheless, and highlights the limits of this method of creating chance - it doesn't matter who rolls the dice, but we wouldn't let just anyone shuffle the cards." (Ivar Ekeland, "The Broken Dice, and Other Mathematical Tales of Chance", 1993)

"So Einstein was wrong when he said, 'God does not play dice'. Consideration of black holes suggests, not only that God does play dice, but that he sometimes confuses us by throwing them where they can't be seen." (Stephen Hawking, 1994)

"Yet, Einstein's theories are also not the last word: quantum theory and relativity are inconsistent, and Einstein himself, proclaiming that 'God does not play dice!', rejected the basic reliance of quantum theory on chance events, and looked forward to a theory which would be deterministic. Recent experiments suggest that this view of Einstein's conflicts with his other deeply held beliefs about the nature of the physical universe. Certain it is that somewhere, beyond physicists' current horizons, are even more powerful theories of how the world is." (David Wells, "You Are a Mathematician: A wise and witty introduction to the joy of numbers", 1995)

"In systems such as contemporary society, evolution is always a promise and devolution is always a threat. No system comes with a guarantee of ongoing evolution. The challenge is real. To ignore it is to play dice with all we have. To accept it is not to play God - it is to become an instrument of whatever divine purpose infuses the universe." (Ervin László, "The systems view of the world", 1996)

"[...] an apparently random universe could be obeying every whim of a deterministic deity who chooses how the dice roll; a universe that has obeyed perfect mathematical laws for the last ten billion years could suddenly start to play truly random dice. So the distinction is about how we model the system, and what point of view seems most useful, rather than about any inherent feature of the system itself." (Ian Stewart, "Does God Play Dice: The New Mathematics of Chaos", 1997)

"Chaos teaches us that anybody, God or cat, can play dice deterministically, while the naïve onlooker imagines that something random is going on." (Ian Stewart, "Does God Play Dice: The New Mathematics of Chaos", 1997)

"Indeed a deterministic die behaves very much as if it has six attractors, the steady states corresponding to its six faces, all of whose basins are intertwined. For technical reasons that can't quite be true, but it is true that deterministic systems with intertwined basins are wonderful substitutes for dice; in fact they're super-dice, behaving even more ‘randomly’ - apparently - than ordinary dice. Super-dice are so chaotic that they are uncomputable. Even if you know the equations for the system perfectly, then given an initial state, you cannot calculate which attractor it will end up on. The tiniest error of approximation – and there will always be such an error - will change the answer completely." (Ian Stewart, "Does God Play Dice: The New Mathematics of Chaos", 1997)

"Perhaps God can play dice, and create a universe of complete law and order, in the same breath." (Ian Stewart, "Does God Play Dice: The New Mathematics of Chaos", 1997)

"Simple laws may not produce simple behaviour. Deterministic laws can produce behaviour that appears random. Order can breed its own kind of chaos. The question is not so much whether God plays dice, but how God plays dice.", 1997)

"The chance events due to deterministic chaos, on the other hand, occur even within a closed system determined by immutable laws. Our most cherished examples of chance - dice, roulette, coin-tossing - seem closer to chaos than to the whims of outside events. So, in this revised sense, dice are a good metaphor for chance after all. It's just that we've refined our concept of randomness. Indeed, the deterministic but possibly chaotic stripes of phase space may be the true source of probability." (Ian Stewart, "Does God Play Dice: The New Mathematics of Chaos", 1997)

"From the moment we first roll a die in a children’s board game, or pick a card (any card), we start to learn what probability is. But even as adults, it is not easy to tell what it is, in the general way." (David Stirzaker, "Probability and Random Variables: A Beginner’s Guide", 1999)

"[...] the chance of a head (or a double six) is just a chance. The whole point of probability is to discuss uncertain eventualities before they occur. After this event, things are completely different. As the simplest illustration of this, note that even though we agree that if we ¯ip a coin and roll two dice then the chance of a head is greater than the chance of a double six, nevertheless it may turn out that the coin shows a tail when the dice show a double six." (David Stirzaker, "Probability and Random Variables: A Beginner’s Guide", 1999)

"[…] we would like to observe that the butterfly effect lies at the root of many events which we call random. The final result of throwing a dice depends on the position of the hand throwing it, on the air resistance, on the base that the die falls on, and on many other factors. The result appears random because we are not able to take into account all of these factors with sufficient accuracy. Even the tiniest bump on the table and the most imperceptible move of the wrist affect the position in which the die finally lands. It would be reasonable to assume that chaos lies at the root of all random phenomena." (Iwo Bialynicki-Birula & Iwona Bialynicka-Birula, "Modeling Reality: How Computers Mirror Life", 2004)

"Random number generators do not always need to be symmetrical. This misconception of assuming equal likelihood for each outcome is fostered in a restricted learning environment, where learners see only such situations (that is, dice, coins and spinners). It is therefore very important for learners to be aware of situations where the different outcomes are not equally likely (as with the drawing-pins example)." (Alan Graham, "Developing Thinking in Statistics", 2006)

"There is no such thing as randomness. No one who could detect every force operating on a pair of dice would ever play dice games, because there would never be any doubt about the outcome. The randomness, such as it is, applies to our ignorance of the possible outcomes. It doesn’t apply to the outcomes themselves. They are 100% determined and are not random in the slightest. Scientists have become so confused by this that they now imagine that things really do happen randomly, i.e. for no reason at all." (Thomas Stark, "God Is Mathematics: The Proofs of the Eternal Existence of Mathematics", 2018)

"God may not play dice with the universe, but something strange is going on with the prime numbers." (Paul Erdos)

"God plays dice with the universe, but they’re loaded dice. And the main objective of physics now is to find out by what rules were they loaded and how can we use them for our own ends." (Joseph Ford)

"I shall never believe that God plays dice with the world." (Albert Einstein)

"The perfect die does not lose its usefulness or justification by the fact that real dice fail to live up to it." (William Feller)

18 March 2021

On Chaos IV

"One of the central problems studied by mankind is the problem of the succession of form. Whatever is the ultimate nature of reality (assuming that this expression has meaning), it is indisputable that our universe is not chaos. We perceive beings, objects, things to which we give names. These beings or things are forms or structures endowed with a degree of stability; they take up some part of space and last for some period of time." (René Thom, "Structural Stability and Morphogenesis", 1972)

"'Disorder' is not mere chaos; it implies defective order." (John M Ziman, "Models of Disorder", 1979)

"Chaos and catastrophe theories are among the most interesting recent developments in nonlinear modeling, and both have captured the interests of scientists in many disciplines. It is only natural that social scientists should be concerned with these theories. Linear statistical models have proven very useful in a great deal of social scientific empirical analyses, as is evidenced by how widely these models have been used for a number of decades. However, there is no apparent reason, intuitive or otherwise, as to why human behavior should be more linear than the behavior of other things, living and nonliving. Thus an intellectual movement toward nonlinear models is an appropriate evolutionary movement in social scientific thinking, if for no other reason than to expand our paradigmatic boundaries by encouraging greater flexibility in our algebraic specifications of all aspects of human life." (Courtney Brown, "Chaos and Catastrophe Theories", 1995)

"[...] chaos and catastrophe theories per se address behavioral phenomena that are consequences of two general types of nonlinear dynamic behavior. In the most elementary of behavioral terms, chaotic phenomena are a class of deterministic processes that seem to mimic random or stochastic dynamics. Catastrophe phenomena, on the other hand, are a class of dynamic processes that exhibit a sudden and large scale change in at least one variable in correspondence with relatively small changes in other variables or, in some cases, parameters." (Courtney Brown, "Chaos and Catastrophe Theories", 1995)

"Nature normally hates power laws. In ordinary systems all quantities follow bell curves, and correlations decay rapidly, obeying exponential laws. But all that changes if the system is forced to undergo a phase transition. Then power laws emerge-nature's unmistakable sign that chaos is departing in favor of order. The theory of phase transitions told us loud and clear that the road from disorder to order is maintained by the powerful forces of self-organization and is paved by power laws. It told us that power laws are not just another way of characterizing a system's behavior. They are the patent signatures of self-organization in complex systems." (Albert-László Barabási, "Linked: How Everything Is Connected to Everything Else and What It Means for Business, Science, and Everyday Life", 2002)

"Chaos is not pure disorder, it carries within itself the indistinctness between the potentialities of order, of disorder, and of organization from which a cosmos will be born, which is an ordered universe." (Edgar Morin, "Restricted Complexity, General Complexity" [in (Carlos Gershenson et al [Eds.], "Worldviews, Science and Us: Philosophy and Complexity", 2007)])

"Chaos can be understood as a dynamical process in which microscopic information hidden in the details of a system’s state is dug out and expanded to a macroscopically visible scale (stretching), while the macroscopic information visible in the current system’s state is continuously discarded (folding)." (Hiroki Sayama, "Introduction to the Modeling and Analysis of Complex Systems", 2015)

"God has put a secret art into the forces of Nature so as to enable it to fashion itself out of chaos into a perfect world system." (Immanuel Kant)

"Science, like art, music and poetry, tries to reduce chaos to the clarity and order of pure beauty." (Detlev W Bronk)

11 May 2020

Marcus Aurelius - Collected Quotes

"Always take the short cut; and that is the rational one. Therefore say and do everything according to soundest reason." (Marcus Aurelius, "Meditations". cca. 121–180 AD)
 
"And in the case of superior things like stars, we discover a kind of unity in separation. The higher we rise on the scale of being, the easier it is to discern a connection even among things separated by vast distances." (Marcus Aurelius, "Meditations". cca. 121–180 AD)
 
"Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the cooperating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web." (Marcus Aurelius, "Meditations". cca. 121–180 AD)
 
"Either all things proceed from one intelligent source and come together as in one body, and the part ought not to find fault with what is done for the benefit of the whole; or there are only atoms, and nothing else than a mixture and dispersion. Why, then, art thou disturbed? Say to this ruling faculty, Art thou dead, art thou corrupted, art thou playing the hypocrite, art thou become a beast, dost thou herd and feed with the rest?" (Marcus Aurelius, "Meditations". cca. 121–180 AD)
 
"Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth." (Marcus Aurelius, "Meditations", cca. 121–180 AD)
 
"Look to the essence of a thing, whether it be a point of doctrine, of practice, or of interpretation." (Marcus Aurelius, "Meditations", cca. 121–180 AD)

"In the series of things those which follow are always aptly fitted to those which have gone before; for this series is not like a mere enumeration of disjointed things, which has only a necessary sequence, but it is a rational connection: and as all existing things are arranged together harmoniously, so the things which come into existence exhibit no mere succession, but a certain wonderful relationship." (Marcus Aurelius, "Meditations", cca. 180 AD)
 
"Nothing has such power to broaden the mind as the ability to investigate systematically and truly all that comes under thy observation in life." (Marcus Aurelius, Meditations, cca. 121–180)
 
"Observe the movements of the stars as if you were running their courses with them, and let your mind constantly dwell on the changes of the elements into each other." (Marcus Aurelius, "Meditations", cca. 121–180 AD)
 
"Time is a sort of river of passing events, and strong is its current; no sooner is a thing brought to sight than it is swept by and another takes its place, and this too will be swept away.“ (Marcus Aurelius, "Meditations", cca. 121–180 AD)

"The other reason is that what happens to the individual is a cause of well-being in what directs the world - of its well-being, its fulfillment, or its very existence, even. Because the whole is damaged if you cut away anything - anything at all - from its continuity and its coherence. Not only its parts, but its purposes. And that's what you're doing when you complain: hacking and destroying." (Marcus Aurelius, "Meditations", cca. 121–180 AD)
 
"The universal intelligence puts itself in motion for every separate effect [...] or it puts itself in motion once, and everything else comes by way of a sequence in a manner; or individual elements are the origin of all things. In a word, if there is a god, all is well; and if chance rules, do not thou be governed by it." (Marcus Aurelius, "Meditations", cca. 121–180 AD)
 
"The universe is change; our life is what our thoughts make it." (Marcus Aurelius)

22 February 2020

Mental Models XLIV (Spiritual & Religious Writings)

"When a soul has advanced so far on the spiritual road as to be lost to all the natural methods of communing with God; when it seeks Him no longer by meditation, images, impressions, nor by any other created ways, or representations of sense, but only by rising above them all, in the joyful communion with Him by faith and love, then it may be said to have found God of a truth, because it has truly lost itself as to all that is not God, and also as to its own self." (John of the Cross," Spiritual Canticle of The Soul and The Bridegroom", 1578) 

"Every man, as the Stoics used to say, is first and principally recommended to his own care; and every man is certainly, in every respect, fitter and abler to take care of himself than of any other person. Every man feels his own pleasures and his own pains more sensibly than those of other people. The former are the original sensations; the latter the reflected or sympathetic images of those sensations. The former may be said to be the substance; the latter the shadow. (Adam Smith, "The Theory of Moral Sentiments", 1759)

"Even Truth is of many types, like – Imaginative Truth, Practical Truth and Philosophical Truth. That which is in three times, that is called Truth and God itself is the first and the last truth.  But in practical life, truth takes many forms and as the practical truth I understand the sensible world's hard comprehensible truth. The one attained by the research of intellect, I call philosophical truth and imaginative that which illustrates through the subtle pictures of the mind." (Laxmi Prasad Devkota, "Art and Life", 1945)

"The eye projects and focuses the inner image (idea) onto the physical world in the same manner that a motion picture camera transfers an image onto a screen. The mouth creates words. The ears create sound. The difficulty in understanding this principle is due to the fact that we’ve taken it for granted that the image and sound already exist for the senses to interpret. Actually the senses are the channels of creation by which idea is projected into material expression." (Jane Roberts,"The Seth Material", 1970)

"[…] the intellect is incapable of knowing the supreme Truth; it can only range about seeking Truth, and catching fragmentary representations of it, not the thing itself, and trying to piece them together." (Ghose Aurobindo, "The Riddle of the World", 1973)

"Meditation is the emptying of the mind of the known. It cannot be done by thought or by the hidden prompting of thought, nor by desire in the form of prayer, nor through the self-effacing hypnotism of words, images, hopes, and vanities. All these have to come to an end, easily, without effort and choice, in the flame of awareness." (Jiddu Krishnamurti, "Meditations", 1979) 

"It is astonishingly beautiful and interesting, how thought is absent when you have an insight. Thought cannot have an insight. It is only when the mind is not operating mechanically in the structure of thought that you have an insight. Having had an insight, thought draws a conclusion from that insight. And then thought acts and thought is mechanical. So I have to find out whether having an insight into myself, which means into the world, and not drawing a conclusion from it is possible. If I draw a conclusion, I act on an idea, on an image, on a symbol, which is the structure of thought, and so I am constantly preventing myself from having insight, from understanding things as they are." (Jiddu Krishnamurti," On Mind and Thought", 1993)

"To say that a thing is imaginary is not to dispose of it in the realm of mind, for the imagination, or the image making faculty, is a very important part of our mental functioning. An image formed by the imagination is a reality from the point of view of psychology; it is quite true that it has no physical existence, but are we going to limit reality to that which is material? We shall be far out of our reckoning if we do, for mental images are potent things, and although they do not actually exist on the physical plane, they influence it far more than most people suspect." (Dion Fortune," Spiritualism and Occultism", 2000)

16 February 2020

From Parts to Wholes (1000-1699)

"Now the kind of philosophy under which we proceed in the whole and in the part is moral philosophy or ethics; because the whole was undertaken not for speculation but for practice."  (Dante Alighieri, "Epistolae" ["Letters"], cca. 14th century)

"Those who devised the eccentrics seen thereby in large measure to have solved the problem of apparent motions with approximate calculations. But meanwhile they introduced a good many ideas which apparently contradict the first principles of uniform motion. Nor could they elicit or deduce from the eccentrics the principal consideration, that is, the structure of the universe and the true symmetry of its parts."  (Nicolaus Copernicus, "De revolutionibus orbium coelestium", 1543)

"Given that annihilation of nature in its entirety is impossible, and that death and dissolution are not appropriate to the whole mass of this entire globe or star, from time to time, according to an established order, it is renewed, altered, changed, and transformed in all its parts." (Giordano Bruno, "The Ash Wednesday Supper", 1584)

"I tell you that if natural bodies have it from Nature to be moved by any movement, this can only be circular motion, nor is it possible that Nature has given to any of its integral bodies a propensity to be moved by straight motion. I have many confirmations of this proposition, but for the present one alone suffices, which is this. I suppose the parts of the universe to be in the best arrangement, so that none is out of its place, which is to say that Nature and God have perfectly arranged their structure. This being so, it is impossible for those parts to have it from Nature to be moved in straight, or in other than circular motion, because what moves straight changes place, and if it changes place naturally, then it was at first in a place preternatural to it, which goes against the supposition. Therefore, if the parts of the world are well ordered, straight motion is superfluous and not natural, and they can only have it when some body is forcibly removed from its natural place, to which it would then return by a straight line, for thus it appears that a part of the earth does [move] when separated from its whole. I said 'it appears to us', because I am not against thinking that not even for such an effect does Nature make use of straight line motion." (Galileo Galilei, [Letter to Francesco Ingoli] 1624)

"For any number there exists a corresponding even number which is its double. Hence the number of all numbers is not greater than the number of even numbers, that is, the whole is not greater than the part." (Gottfried W Leibniz, "De Arte Combinatoria", 1666)

"Consider however (imitating Mathematicians) certainty or truth to be like the whole; and probabilities [to be like] parts, such that probabilities would be to truths what an acute angle [is] to a right [angle]." (Gottfried W Leibniz, [letter to Vincent Placcius] 1687)

"To decrease geometrically is this, that in equal times, first the whole quantity then each of its successive remainders is diminished, always by a like proportional part.“ (John Napier, "The Construction of the Wonderful Canon of Logarithms", 1889)

05 February 2020

On Spacetime (-1799)

"In time you will know all with certainty; Time is the only test of honest men, one day is space enough to know a rogue." (Sophocles, "Oedious the King", 429 BC)

"The objection we are dealing with argues from the standpoint of an agent that presupposes time and acts in time, but did not institute time. Hence the question about 'why God's eternal will produces an effect now and and not earlier' presupposes that time exists; for 'now' and 'earlier' are segments of time. With regard to the universal production of things, among which time is also to be counted, we should not ask, 'Why now and not earlier?' Rather we should ask: 'Why did God wish this much time to intervene?' And this depends on the divine will, which is perfectly free to assign this or any other quantity to time. The same may be noted with respect to the dimensional quantity of the world. No one asks why God located the material world in such and such a place rather than higher up or lower down or in some other position; for there is no place outside the world. The fact that God portioned out so much quantity to the world that no part of it would be beyond the place occupied in some other locality, depends on the divine will. However, although there was no time prior to the world and no place outside the world, we speak as if there were. Thus we say that before the world existed there was nothing except God, and that there is no body lying outside the world. But in thus speaking of 'before' and 'outside,' we have in mind nothing but time and place as they exist in our imagination." (Thomas Aquinas, "Compendium Theologiae" ["Compendium of Theology"], cca. 1265 [unfinished])

"There is a very different relationship between [...] space and duration. For we do not ascribe various durations to the different parts of space, but say that all endure together. The moment of duration is the same at Rome and at London, on the Earth and on the stars, and throughout the heavens. And just as we understand any moment of duration to be diffused throughout all spaces, according to its kind, without any thought of its parts, so it is no more contradictory that Mind also, according to its kind, can be diffused through space without any thought of its parts." (Isaac Newton, De Gravitatione et Aequipondio Fluridorum, cca. 1664-1668) 

"All our dignity consists of thought. It is from there that we must be lifted up and not from space and time, which we could never fill. So let us work on thinking well. That is the principle of morality." (Blaise Pascal, "Pensées", 1670)

"Not at all as far as its absolute, intrinsic nature is concerned. [,,,] Whether things run or stand still, whether we sleep or wake, time flows in its even tenor (aequo tenore tempus labitur). Even if all the stars would have remained at the places where they had been created, nothing would have been lost to time (nihil inde quicquam tempori decessisset). The temporal relations of earlier, afterwards, and simultaneity, even in that tranquil state, would have had their proper existence (prius, posterius, simul etiam in illo transquillo statu fuisset in se)."  (Isaac Barrow, "Lectiones Geometricae", 1672)

"Just as space existed before the world was created and even now there exists an infinite space beyond the world (with which God coexists) [...] so time exists before the world and simultaneously with the world (prius mundo et simul cum mundo)." (Isaac Barrow, "Lectiones Geometricae", 1672)

"Time absolutely is quantity, admitting in some manner the chief affections of quantity, equality, inequality, and proportion; nor do I believe there is anyone but allows that those things existed equal times, which rose and perished simultaneously." (Isaac Barrow, "Lectiones Geometricae", 1672)

"Although time, space, place, and motion are very familiar to everyone, it must be noted that these quantities are popularly conceived solely with reference to the objects of sense perception." (Isaac Newton, "The Principia: Mathematical Principles of Natural Philosophy", 1687)

"To measure motion, space is as necessary to be considered as time....[They] are made use of to denote the position of finite: real beings, in respect one to another, in those infinite uniform oceans of duration and space." (John Locke, "An Essay Concerning Human Understanding", 1689)

"If a plurality of states of things is assumed to exist which involves no opposition to each other, they are said to exist simultaneously. Thus we deny that what occurred last year and this year are simultaneous, for they involve incompatible states of the same thing.  If one of two states which are not simultaneous involves a reason for the other, the former is held to be prior, the latter posterior. My earlier state involves a reason for the existence of my later state. And since my prior state, by reason of the connection between all things, involves the prior state of other things as well, it also involves a reason for the later state of these other things and is thus prior to them. Therefore whatever exists is either simultaneous with other existences or prior or posterior." (Gottfried W Leibniz, "Initium rerum Mathematicarum metaphysica", 1715)

"Time is the order of existence of those things which are not simultaneous. Thus time is the universal order of changes when we do not take into consideration the particular kinds of change. Duration is magnitude of time. If the magnitude of time is diminished uniformly and continuously, time disappears into moment, whose magnitude is zero. Space is the order of coexisting things, or the order of existence for things which are simultaneous." (Gottfried W Leibniz, "Initium rerum Mathematicarum metaphysica", 1715)

"Time, matter, space - all, it may be, are no more than a point." (Denis Diderot, "Lettre sur les aveugles", 1749)

"Any point has a real mode of existence, through which it is where it is; & another, due to which it exists at the time when it does exist. These real modes of existence are to me real time & space ; the possibility of these modes, hazily apprehended by us, is, to my mind, empty space & again empty time, so to speak ; in other words, space & imaginary time." (Roger J Boscovich, "Philosophiae Naturalis Theoria Redacta Ad Unicam Legera Virium in Natura Existentium, 1758)

"Further we believe that GOD Himself is present everywhere throughout the whole of the undoubtedly divisible space that all bodies occupy; & yet He is onefold in the highest degree & admits not of any composite nature whatever. Moreover, the same idea seems to depend on an analogy between space & time. For, just as rest is a conjunction with a continuous series of all the instants In the interval of time during which the rest endures; so also this virtual extension is a conjunction of one instant of time with a continuous series of all the points of space throughout which this one-fold entity extends virtually. Hence, just as rest is believed to exist in Nature, so also are we bound to admit virtual extension; & if this is admitted, then it will be possible for the primary elements of matter to be simple, & yet not absolutely non-extended." (Roger J Boscovich, "Philosophiae Naturalis Theoria Redacta Ad Unicam Legera Virium in Natura Existentium, 1758)

"Nature is the system of laws established by the Creator for the existence of things and for the succession of creatures. Nature is not a thing, because this thing would be everything. Nature is not a creature, because this creature would be God. But one can consider it as an immense vital power, which encompasses all, which animates all, and which, subordinated to the power of the first Being, has begun to act only by his order, and still acts only by his concourse or consent. […] Time, space and matter are its means, the universe its object, motion and life its goal." (Georges-Louis L de Buffon, "Histoire Naturelle, Générale et Particulière, Avec la Description du Cabinet du Roi", 1764)

19 January 2020

Mental Models XXXIV

"[Imagination is] that in virtue of which we say that an image occurs to us and not as we speak of it metaphorically."  (Aristotle, "De Anima" III, cca. 350 BC)

"The faculty which grasps such concepts acquires intelligible forms from sense-perception by force of an inborn disposition, so that forms, which are in the form-bearing faculty and the memorizing faculty, are made present to [the rational soul] with the assistance of the imaginative and estimative [faculties]." (Avicenna Latinus [Ibn Sina], "A Compendium on the Soul", cca. 996-997)

"It seems that all perception is but the grasping of the form of the perceived object in some manner. If, then, it is a perception of some material object, it consists in an apprehension of its form by abstracting it from matter in some way. But the kinds of abstraction are different and their degrees various. This is because, owing to matter, the material form is subject to certain states and conditions which do not belong to [the form] by itself insofar as it is this form. So sometimes the abstraction from matter is effected with all or some of these attachments, and sometimes it is complete in that the concept is abstracted from matter and from the accidents it possesses on account of the matter."(Avicenna Latinus [Ibn Sina], "Liber De anima", cca. 1014-1027)

"Sometimes a thing is perceived [via sense-perception] when it is observed; then it is imagined, when it is absent [in reality] through the representation of its form inside, Sense-perception grasps [the concept] insofar as it is buried in these accidents that cling to it because of the matter out of which it is made without abstracting it from [matter], and it grasps it only by means of a connection through position [ that exists] between its perception and its matter. It is for this reason that the form of [the thing] is not represented in the external sense when [sensation] ceases. As to the internal [faculty of] imagination, it imagines [the concept] together with these accidents, without being able to entirely abstract it from them. Still, [imagination] abstracts it from the afore-mentioned connection [through position] on which sense-perception depends, so that [imagination] represents the form [of the thing] despite the absence of the form's [outside] carrier." (Avicenna Latinus [Ibn Sina], "Pointer and Reminders", cca. 1030)

"In the foregoing you will discover a very remarkable thing. God reserved the truth of things, which is the supreme truth, for Himself, but He conceded to His image the formation of images of things at whatever time." (Richard of St. Victor, "Benjamin Major" [aka "The Mystical Ark"], cca 1162) 

"Logicians may reason about abstractions. But the great mass of men must have images." (Thomas B Macaulay, Critical and Miscellaneous Essays, 1840)

"Thus the man who is responsive to artistic stimuli reacts to the reality of dreams as does the philosopher to the reality of existence; he observes closely, and he enjoys his observation: for it is out of these images that he interprets life, out of these processes that he trains himself for life." (Friedrich Nietzsche," The Birth of Tragedy", 1872) 

"We realize, however, that all scientific laws merely represent abstractions and idealizations expressing certain aspects of reality. Every science means a schematized picture of reality, in the sense that a certain conceptual construct is unequivocally related to certain features of order in reality […]" (Ludwig von Bertalanffy, "General System Theory", 1968)

"The mapping from linguistic inputs to mental models is not a one-one mapping. So semantic properties of sentences may not be recoverable from a mental model. Reading or listening is typically for content not for form. People want to know what is being said to them, not how it is being said. [...] A mental model is a representation of the content of a text that need bear no resemblance to any of the text's linguistic representations. Its structure is similar to the situation described by the text." (Alan Granham, "Mental Models as Representations of Discourse and Text", 1987)

"The mental model, in turn, can be considered as a syntactic language of thought whose semantic interpretation is provided by the actual world. In this sense, a person's beliefs are true to the extent that they correspond to the world." (William J Rapaport, "Understanding Understanding: Syntactic Semantics and Computational Cognition", Philosophical Perspectives Vol. 9, 1995)

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