Laughing At Logic   (2016Jun12)

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Saturday, June 11, 2016                                           11:05 AM

Just because you may be ignorant and misinformed doesn’t mean that you don’t have the courage of your convictions—which is sad. It is unfortunate that the burning fervor we feel towards our beliefs has no connection to their veracity. Who knows how much of what I wholeheartedly support and staunchly defend is utter bullshit? Wouldn’t it be nice if we only felt right about something when it actually was right? I wish truth had the ring of truth to it.

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By the same token, it would be nice if the people who were right about one thing were right about everything—or even if people who lie could be counted on to always lie. Any kind of standard would be good—but we are people, not machines—and proud of the fact that we have no standard—to each his or her own, as we like to say. Which means: “I have my truth, you have yours—and even if they are opposites, they are both still valid.”

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The fact that such a statement is bullshit on its face doesn’t keep us from enshrining that belief as ‘freedom of speech’. In America, you have the right to be stupid, or pretend to be stupid (i.e. lie) in public statements—and even if you’re proven wrong, you don’t have to shut up. If you are right and I am wrong, I still get to spend a lifetime, if I wish, spreading my wrong to as many people as I can convince—that’s the American way.

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This is particularly troubling when we remember that psychological experiment proving that those rooting for one side see every play in a game differently than observers rooting for the other side. Wrong ideas can spread but, worse, wrong thinking can color our interpretation of events—our every perception of what is happening. Here in ‘free-speech’ land, it has become a war of perceptions—and mass media becomes a powerful weapon in that struggle.

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Logic is omitted from this equation—just as it is excluded from democracy itself—when the majority rules, the minority never get what they want. Satisfying the majority is referred to as the ‘greatest good for the greatest number’—but it also assumes that some people are not going to get their way—and that’s okay. It’s not a good system—but it’s the best we can do. The fact that American democracy isn’t entirely democratic—that our votes are only counted after the elite have picked the candidates we have to choose from—complicates the question even further—but even pure democracy, as an ideal, is a guarantee that people in the minority will not get what they want.

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But don’t get me wrong—if there are faults inherent in free speech or democracy, that doesn’t mean we have it as bad as people who live in Libya, Syria, China, Mexico, Colombia, or Bangladesh. Those people live amid chaos and violence that make my squawks about American ideals pretty nit-picky. Sometimes, when I take a walk, I decide to sing and dance a little bit while I walk—and there are countries where that will get you jailed, shot, or stoned to death. So, yeah, democracy is okay by me. I think Churchill said something about democracy being a terrible form of government—but it’s better than all the others.

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Free speech and democracy are wildly imperfect—but we defend them with our lives because they allow for a very important fact—nobody can be counted on to be right all the time. We need to be able to criticize our society and its leaders—to speak freely, even if that means we have to give the same privilege to an asshole. No law or law-maker is perfect, so we need to ask for everybody’s opinion and go with the one which (or whom) most people approve of—and that’s where democracy comes in. We allow for the minority being disappointed because we figure the odds are better that the solution most people desire is the correct one.

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However, because of free speech, we allow for a misinformed electorate—which creates the possibility of the majority being misled. And that’s where this year’s election gets dicey. With significant portions of the electorate convinced that they are being lied to by their leaders, their media, and even their textbooks—one has to wonder what’s left to them as sources of information. And so now America has to deal with the phenomenon of people who ‘know’ what they want to know, and deny any knowledge that they don’t want to accept. That’s not the way I was raised, but freedom of speech says it’s all okay.

It’s all very complicated. It can make a person feel old, sometimes.

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I See What You Did There (2015Jan24)

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When I was young, I was one of those lucky people who saw their own capabilities as homogenous powers—I could see; I could hear; I could think; I could run and jump. What’s more, I had better-than-average capabilities in many of those categories—this was what seemed most important to me—at least, the better-than-average thinking part of it. What escaped my then-inexperienced awareness was what we all learn as we age—that our abilities have a spectrum.

I used to think I was lucky that I had sight where a blind person did not, or had hearing where the deaf have none. What I should have been thinking was I was lucky to be young and have youthful powers of sight and hearing.

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Eventually came the day I noticed that if I turned up the volume of my radio enough to hear the rhythm, I still couldn’t hear the bass; if I turned up the volume enough to hear the bass I still couldn’t hear all the individual notes; if I turned it up enough to hear all the individual notes I still couldn’t hear the timbres; and if I turned it up enough to hear the instruments’ timbres, I’d still need a touch more to hear the ambient sound of the recording. My hearing had levels. Who knew? Worse yet, once I’d reached that ‘complete’ volume, it was too loud for prolonged comfort, and I could only listen for so long before the violence of the volume outshone the beauty of the music. So at my age, hearing has become a choice of balance between audibility and endurance.

Vision, also, has revealed levels. I can clearly see the horizon at sundown, but if I look down I can’t see my hand in front of my face. (I was surprised to learn, long ago, that color drains with the light. As lighting becomes dimmer, our eyes perceive less of the information they use to process colors. This seemed unnatural to me on first hearing. But now it seems normal, with the understanding that ‘color’ is simply an overlay, of sorts, that our eyes and brains use to process color’s wavelengths. As the information supplied by dimmer lighting gives less data, the eyes revert to their most basic function—determining shapes and outlines.)

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Normally I walk around without any glasses. I have a different magnification for the glasses I use to read a book, to read sheet music at the piano, and to read and write on the screen of my PC—that’s three different pairs and they are not interchangeable. I also require a fourth, very hi-magnification pair that I go and find whenever I have to look at the fine print on a pill bottle or the like. This took some getting used to–I used to do all that with just my eyeballs. My night vision is kaput for driving. I’ve become an aficionado of good lighting—it’s amazing how much a bright light can enhance vision. On the other hand, I’ve lost the trick of walking outside on a sunny day without some sunglasses, and a visor on my hat. (The hat is just to protect my balding dome from UV-rays.) Extremes of any sensory input are as bad, or worse, than paucity—I’m more easily disoriented, and I lose what sense of balance I still have at the drop of a hat (or, more likely, the picking of it back up).

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No one tells kids this stuff. Maybe they do, and kids are simply incapable of hearing the truth in it—and they may need to be. Our brains don’t attain their mature form until well into young adulthood. The child-like brain-format, more open to risk-taking, less empathetic, and less sensitive to consequences, may be a requirement for the rigors of entering adulthood and for carving out a new niche for a self-sufficient member of society to live in. Once a toe-hold has been established, we old farts can settle for steadier brains that focus on stability, with half-an-eye out for potential growth.

But that’s Darwin’s bottom line talking—species continuity is best assured—oh yeah, that’s fine, species-wise. But that requires that a great scientist or artist do their best work before they turn twenty-four years of age. What, you thought it was just athletes? Sorry, pal. Newton, Darwin, Einstein, Gödel—you name the scientist—they all flared out with tremendous achievements in their youth. In their later years, at best, they brought mature consideration to the breadth of their initial breakthroughs—at worst, they flounder about with little or no results or, sadly, devolve into head cases.

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Artists and musicians experience the same game clock—create a great work with what remains of your child-like brain-form, and its attendant more-prolix imagination, or turn into an old fuddy-duddy, incapable of re-attaining the Olympian heights (and the fresher, more energetic yearnings and frustrations) of your more youthful brain-power. But don’t misunderstand me—age does not bring stupidity—it brings change. The brain needed by a child is different than the one that ensures a successful adult.

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That our younger brain-formats are better suited to making advancements in the arts and sciences—that, further, our adolescent brains, changing from the old format to the new, in a relatively chaotic brain-format, are at the optimum opportunity to think new thoughts and create new imaginings—is something we may well consider. Here we live in the chaos of exploding science and technological change, incessant media communication and information input, in a constant struggle over socialization, rules and boundaries (not to mention the rat-race for sheer survival). And our society, oddly enough, has begun to prize that same, golden age-demographic that enables such cursed-blessing chaos—where, once, it seemed obvious that our elders were the ones to whom we should turn for leadership.

Perhaps our least-mature adults are now best-suited to deal with the immaturity of the civilization we’ve built up. But, if we reject the present model due to its probably-suicidal short-sightedness, we see that maturity may be important to our long-term point-of-view. Imagine mature behavior in politicians. Imagine mature judgment being exercised in the running of multi-national corporations. Imagine if all the scientists in all the corporate research and development labs gave mature consideration to what they are doing, how they are doing it, and whether they should do what they’re thinking of doing. Imagine, if your head doesn’t explode, world leaders whose decisions were unfailingly, objectively humanitarian. Would they still make mistakes? Yes, they’d still be humans. The difference would be in the lag time between recognition of a problem and the implementation of a corrective policy.

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As things stand now, we could (and when I say we, I mean the human race in general) destroy the entire planet—by accident. Well, without meaning to, at least—and in several different ways. And that’s just the planet. We also have in the works several ways in which we make ourselves miserable, unnecessarily—and many of the worst examples are currently experiencing tremendous growth. Our social institutions have never been about what common sense tells us they should be about—everyone’s peaceful pursuit of freedom and happiness. They began as draconian systems of repression and inhumanity—and our history is a story of how we have tried to improve upon tyranny. Tyranny is, however, a tough nut to crack. Our social institutions still battle on many levels against partisanship, influence, theocracy, capitalism, xenophobia, and bullying in all its forms—and forward motion is by no means a given.

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Even a slight up-tick in manifest maturity amongst all the adults in the world would be a really good idea right about now. Yet I would be loath to start crowd-funding a World Maturity Drive just yet—the word ‘Maturity’ is as vulnerable to mangling as the words “Christianity’ or ‘Communism’ and there seems little point to adding another body to the mosh pit. O well. At least when the end finally comes, I won’t see or hear it nearly as clearly as those young bastards that brought it on….

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The Irrational Humanist (2015Jan17)

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Saturday, January 17, 2015                              5:39 PM

Lately, I’ve been trying to slog my way through “Incompleteness: The Proof and Paradox of Kurt Gödel” by Rebecca Goldstein; I’ve watched “Predestination” on VOD (based on Robert Heinlein’s classic short story, “All You Zombies”—a delirious exploration of the inherent paradox of human time-travel; on Kindle, I’m deep into “Echopraxia” by Peter Watts; and I just this morning discovered online the delightful “Cartoon History of Humanism”’s first sixteen episodes—and I can’t wait for more. Wonderful historical insights, philosophical history datapoints, and a great reading list, making Dale DeBakcsy my new favorite author.

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But then it started to happen again. I’m sure it happens to you, too. You’re reading Melville’s “Moby Dick”, absorbing a fire-hose’s output of historical data about whale biology, the terminology of seamanship, details of 19th –century whaling, aboriginal tattoos, and more. You feel very cozy about communing with this great but long-dead author about out-of-the-way factoids that are completely outside of your everyday thoughts—or anyone else’s. You feel as much a part of 19th century coastal New England culture and society as you do your own present day neighborhood—you feel a little bit special.

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Suddenly, whales come up in every conversation; there’s a PBS special on TV about whales and whaling; a Facebook friend who’s taken a recent coastal tour posts photos of their boating party amidst a pod of spouting, tail-slapping cetaceans; a new biography of Hermann Melville is reviewed in the New York Times’ Book section—whales are everywhere!

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That’s bad enough, but when it comes to something philosophical, like Gödel’s 2nd Incompleteness Theorem, its universal ‘karmic’ backwash can be a little overwhelming. In the course of reading cartoons (no less) I learn that the hidden humanist influences of early first-millennium Christianity not only disproved the existence of the soul, but laid the groundwork for future meditations on the conflict between the rational and the intuitive, the scientific and the ‘true’. Words I had to look up (like ‘apriority’ and ‘formalism’) when I began to read the Gödel book, start popping up in every context. Worse still, these ideas and concepts are applicable—meaning that as I take my daily walk down the block, I’m considering my own perceptions and my own sense of reality—it’s really all too unsettling.

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But history is so broad—it can never cover one subject without touching upon its influences, far and near, past and future. In a sense, any history is a piece of all history, and can lead to further consideration in infinite directions.

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While I’m floundering amidst the flood of reflections which the universe bounces back at me, due to my focus on the question of the incompleteness of consistent systems, and the suggested corollaries that make us question our ability to ‘know’ anything—I am struck by another fact that pops up with even more frequency—misunderstanding.

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Central to Ms. Goldstein’s premise in her partial biography of Kurt Gödel is her insight into the lack of understanding Gödel received from his peers. Almost unanimously, Gödel peers (and scientists and thinkers up to and including the present) saw his proof of the incompleteness of consistent systems as proof that humans are the final arbiters of reality. In point of fact, Gödel had proved the opposite—that the universe is what it is, regardless of human perception (or misperception). Ms. Goldstein points to this as the great tragedy of Gödel’s life and career—that a famously demure genius found a way to say what he wanted to say in irrefutable and unambiguous language—and was, nevertheless, completely misunderstood, both then and now.

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At first, upon reading the beginning of the book, I thought to myself, “Well, that’s the way of the world—when someone is smarter than everyone around him or her, no one will understand what that person tries to say.” And that is certainly true in most cases. But in the course of the last few days, it has occurred to me that human history, all of it, is a collection of the many times, the many ways, and the many reasons why people misunderstand each other. In this context, it is no great surprise that we also habitually misunderstand the universe, reality, perception, science, and reason.

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In the course of the last forty-eight hours, I’ve read and seen multiple examples of great thinkers producing original, important thoughts—and not one of them added to human understanding—on the contrary, misunderstandings about them only increased the chaos. And many times in history, in many places, there have been created brief oases of rational, or at least more-rational, communities—all of which ended, not just in their own erasure from popular history, but in an increase of irrational views left in their wake.

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To me, this is cause for no little amount of despair. Here I’ve spent a lifetime trying to understand my existence, and to understand the world and the people around me. But now I understand that, even if I miraculously became ‘enlightened’ as to ‘the meaning of life, the universe, and everything’—I still wouldn’t be able to share my thoughts with other people. I mean, I would—but they would most assuredly misunderstand me completely. They wouldn’t understand me, but they would disagree with me and argue with me. My absolute knowledge of perfect truth would be useless—and would most likely get me in a lot of trouble—think Jesus.

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Facebook has a lot of ‘quotes’ on its walls—and many of them are spurious, or mis-sourced. Recently I saw a quote purportedly said by Einstein (Facebook’s accreditation of quotations always leans towards the more-household names) but then saw the same quote during my reading, but tagged ‘apocryphal’, ascribed to Gödel (a close friend of Einstein’s) by Ms. Goldstein: “The more I think about language, the more it amazes me that people ever understand each other.” I would reply, “Don’t be amazed, Kurt. Look at the history of civilization, of science, of philosophy—look at your own life story. People don’t ever understand each other.”

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Kaleidoscope

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Saturday, March 30, 2013               1:54 AM

Oh My God! When I read back some of the crap I’ve written, I could easily puke. There’s something about writing—in trying my hardest to make myself crystal clear, I muddle about worse than if I’d told it plain. But then I re-read my so-called ‘plain speaking’ and I find it full of vacuous nothingness—in avoiding detail and subtlety, I’ve written the equivalent of ‘Life is like an onion’ or some other such fortune-cookie rubbish.

And what indication has the universe given me that what I write is worth the digital disk-space to store—much less a hope that someone else will come round just dying to read it? None whatsoever—trying to kid myself is out of the question—I may not be much of a writer, but I sure as hell know good reading when I read it. In my normal course of reading a book I make allowances for times when I’m not in the mood for that particular story—or not in the mood for reading, as a past-time, generally.

Granted, that was nearly never in my original life. But even then, I’d be sometimes obliged to start a new book, with a different tone or texture than the one I’d not yet finished. Nothing is so well-written that it is always a pleasure to read—even for a dyed-in-the-wool bookworm like ‘me-point-one’ used to be. And now that I’m just slightly living in comparison to those wonderful days, I still enjoy a book—just not without suffering from the sort of neck-cricks and backaches and blurry vision that less-enthusiastic ‘readers’ like to make a point of complaining about.

And this is the problem with writing—even if it’s good (a big if) it still can make my flesh crawl when mine comes at me suddenly. The pomposity, the mawkish pettifogging, the condescension—I sound like a prize jack-ass. And this would be the same bit of writing I had re-read days ago, immediately after writing it, and thinking it superb!

But I am used to this. Does anyone know the worst thing about LSD? It’s the crash. The heady delirium and fascination with all things is replaced with a hollow, worthless reality that is nothing more than what it has always been—the same thing, day after day, year after year. We don’t normally experience the dread stolidity of life—but the LSD, in simulating the altered perceptions and convoluted thought-patterns of a schizophrenic, gives us a glimpse of a world that seems to be hiding behind the ‘same-ol same-old’ of life. It makes us feel exalted and fascinated by all the colors and sounds of the psychedelicized world—we wander like wondering children in a magnificent amusement park.

Then it wears off—and back comes the flat-seeming world we left from. But now it’s shabby, drab, irritating sameness is put into high contrast—it’s almost painful just to exist without the LSD’s magic. That is the worst thing about LSD—it makes reality seem dreary. The funny thing is, that disappointment lasts and lasts—it isn’t a hangover, it isn’t anything—it’s just the world, the way it’s always been—revealed as the grey, unmusical reality that people get hurt in, get sick in, die in, go broke in, and nothing can be done to stop any of it.

No sense of delight I’ve ever gotten from LSD, or any drug, has ever been worth the cost of that crash—the drug wears off, but the crash lingers forever. It is an awareness that behind all our thoughts and feelings and opinions is a world that doesn’t give a damn how we feel or what we believe—it will still gladly mush us like bugs if that’s what’s going on this moment. Good people get punished. Bad people get ahead. Innocent people get hurt and criminals get away with murder. All philosophy evaporates in the presence of hunger or cold or fear. All happiness comes in an instant and is gone before we have the wits to fully realize we are happy.

So I tell myself that I’m too critical of my own writing—that I’m denying myself the same leeway I grant other authors (and, believe me, many an author has taken full advantage of it—the curse of being compulsive about finishing whatever book I’ve started). I tell myself that perception is a shifty bugger, and if I wait until tomorrow I’m just as likely to see some good in the same writing.

So, like all would-be artists, I spend a lot of time listening to my own music, reading my own poems, looking at my own drawings—always asking, “Is it any good? –and if it is, would I be able to tell?” Many of my proudest creations have given me mal de mer from the eternal rising and falling of my opinion of its quality—it’s a good job that I had a habit of giving away all my drawings most of my life—I’d still be checking them every day to see if they looked okay or not.  And I’m far too busy listening to my piano recordings to waste time on that. As far as the writing goes, I figure it’s good therapy, like a journal or something, so I should keep it up even if I’m positive that it’s all garbage. And some days, I’m treated to a good opinion of myself for a few hours—I actually enjoy some of my writing on those days.

That still leaves a percentage that I’ll always feel embarrassed to have been the author of—but with those I just tell myself ‘nobody reads my stuff anyway, so no biggie…’ One of the many perks of being an amateur. I don’t know how professionals do it—creativity is such a tightrope—if I had to merge it with making my living, I’d be lost. Plus they have to have patience with the jerks that pay for art—you’d think such people would be gracious patrons of ‘art’, but I gather that’s not quite how it works.

But it’s all conditional—one’s faith, one’s happiness, one’s self-confidence, one’s solvency—they come and go as the wheel of fortune spins. The auction price for a Van Gogh will dip and climb depending on the art market. What started as Matt and Trey making silly, irreverent cartoons has become the toast of Broadway and London—a devastating lampoon of a major faith during which, apparently, no one in the audience can stop laughing. People starve. People text while driving. People grow old. People laugh.

Is it not fitting that our mood should also rise and sink from moment to moment, transforming the jumbled pile of reality as would a kaleidoscope, into seemingly perfect geometries of meaning and fulfillment? Can I ever hope to write down words that would improve the life of any who read them? Or can I only hope to interest myself in that conceit as a means of avoiding my true uselessness? And could I tell the one from the other? Do I want to?

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