"The mind is a compact, multiply connected thought mass with internal connections of the most intimate kind. It grows continuously as new thought masses enter it, and this is the means by which it continues to develop."

Bernhard Riemann On Psychology and Metaphysics ca. 1860

"It is clear that the minds are the most important part of the universe, and that everything was established for their sake; that is, in choosing the order of things, the greatest account was taken of them; all things being arranged in such a way that they appear the more beautiful the more they are understood."

G. W. Leibniz

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Sunday, November 20, 2005

Invariance Characteristics of Methodologically Congruent Classes of Thought Across Facets of Separate Domains

First it needs to be stated from the outset that there is inherent in this problem a special species of non linearity associated with step functional phase spaces corresponding to improvement in human noesis and practice. This also must be posed from the classical reference frame of dynamics of macrocosm/microcosm world line development. Neurotically distorted methods of consciousness can be located in some way as a metrical displacement from this “one form”, in first approximation, as seen from the principle of topologic determination. (More needs to be interpolated here on the underlying Grassmanian assumption of the linear characteristics of such matrices themselves.) The efficacy of the mind to tune itself to similar patterns and modalities at some phase of correspondence or cohomology in communicating either in internal dialogue or otherwise directly with another mind, is indicative of a sort of conatus universal to whatever displacement from this world line. Thus, Leibniz produced the model of the pre established harmony for the thinking monad.
Now, the important issue is evincing a characteristic method of choice in assemblage of the connectedness of separate thoughts for the concrete individual mind. This necessarily entails identifying the locus of a paradigm for the axiomatic systemization of consciousness. Because, while the conatus urge is universal (even in suicides (!)), it is distorted neurotically or otherwise via such paradigms. In other words, we have the equivalent of a sort of lensing or conversely projective function in human cognitive states. (This classically is referenced metaphorically, e.g. the phrase “through a glass darkly.”) This issue merits thorough examination of cultural norms that may qualitatively determine a “vector” for societal organization and the individual’s role therein.
An important direction for research of the forms of action in correcting states of societal disarray or distortion (i.e. dark ages) away from the optimal world line necessary for survival toward reestablishment of harmony is to consider those types of organization that appear qualitatively marginal but gain a power to leverage the directionality of society analogous to the mechanism of physical population inversion or laser effect.

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