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[Notebook Turkey, DB 55]

[Sunday 18 November 2001 - Saturday 24 November 2001]

[page 1]

Sunday 18 November 2001

On going with the flow: high impact, high energy, low complexity vs low impact, low energy, high complexity.

Business/political mode - we can take on the RCC quite aggressively in order to win ground. Although one is inclined to peace, survival also dictates that we use necessary force.

As with Nicholas Bourbaki, it would be good to establish an independent non de net, owned by TTC, as the overt author. Let us say X, which has overtones of Christ, also that x is a variable in mathematical convention, in fact the independent variable, housed on the domain of a function. [the role x may be instantiated by anybody] [priesthood and divinity of all]


Letter: Dear Congregation for the Doctrine of the Faith,

There is a serious error at the foundation of Catholicism. Vatican I on God is exactly wrong . . .

That system is one which is controlled by one sovereign power. As required, a loosely fabricated structure may crystallize into a hierarchy when the demands of coordinated action require it. RCC vs C of E (Clifford Longley). Longley.

Theology is dominated by lust, like everything else, where lust is a succinct anglo-saxon(?) word for potential gradient manifesting as attraction or repulsion. We are attracted to people we want to interact with (and may be repelled by people we do not want to interact with but must - eg proton in nucleus).

[page 2]

Zenit 17/11/01 "Cardinal Avery Dulles called on Catholic colleges and universities to cease being 'apologetic, almost embarrassed' by their religious identity."

If my own feelings are anything to go by, I am embarrassed by the sheer hypocrisy of the RCC.

From a corporate point of view hypocrisy (as chosen by Jesus), is a good weapon to use on the opposition.

Change Theology/Story to /Stories.

Rousseau: Social contract concepts provides a formal/legal beginning to the mathematical modelling of social structure in the transfinite network. CONTRACT = BINDING, BOND.

The overall meaning of the world is reprogrammed at every move (like a DNS) so that the meaning is a flow.

A COMPLETE society is one that can deal humanely with every human eventuality (instance)

Monday 19 November 2001

There has been a subtle change in the concept of 'physical law' over the last century. The concept of law as a constraint on behaviour (in some way imposed from outside, by the Creator perhaps) has been replaced by the concept of symmetry, something that stays the same while other things change.

This brings us back, in a formal sense, to Aristotle's matter and form. He like us saw that we need some sort of symbolic duality to describe [make sense of] dynamics. He said matter and form; we say symmetry and symmetry breaking.

Aristotle, like many scientists, worked

[page 3]

from his models of the phenomena of the physical world to models of the whole world. He generalized matter and form to a more general duality, in English potency and act.

Aristotle was a forerunner of science, but, like modern science, he worked in an environment populated with rationalists, ie people who have a stronger belief in logic, argument [and opinion] than in evidence.

The historical father of rationalism, appears to be Parmenides, who argued that change was illusory.

Tuesday 20 November 2001
Wednesday 21 November 2001
Thursday 22 November 2001

A much more formal book encourages much more formal notes. CONSCIOUSNESS: Awareness of what is happening, which is accompanied by an ability to steer events in a certain direction, each agent trying to optimize its reaction. The natural law that cooperation pays constrains all optimizers towards cooperation, as the law that defection pays (sometimes) constrains optimizers to defection.

Again: the action principle correctly interpreted might show us the optimum mix of order and chaos at each peer level.

Friday 23 November 2001
Saturday 24 November 2001

The fundamental bullshit that we have received is that we are above the animals, above survival, a little less than the angels. To be spiritual is to have independent existence, to have an independent income, not to be a worker, but a bishop, priest or public servant living by taxing the peasants and enforcing the taxes by violence, keeping just enough law and order for the peasants to pay their tax.

[page 4]

The ruling class religion is fully designed to protect the interests of the ruling class. Why does it take so long to see these things clearly: because the indoctrination is intense and begins from birth. In the stable form of human existence, where generational changes are minimal, the lack of plasticity in indoctrination, "the faith" is probably adaptive, but in the modern era of liberation it is a load an the generation of peace since exploitation remains entrenched even when people aspire to be free and it is entrenched within us as well as in our environment.

Related sites:

Concordat Watch
Revealing Vatican attempts to propagate its religion by international treaty

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Further reading


Click on the "Amazon" link to see details of a book (and possibly buy it!)

Crompton, Louis , Byron and Greek Love: Homophobia in 19th-Century England, Faber and Faber, University of California Press 1985 Jacket: 'Byron and Greek Love exposes the bigoted anti-homosexualism of eighteenth- and nineteenth-century England, in contrast to a more tolerant Europe. It examines the popular press and private journals, biblical and classical commentaries, legal treatises and parliamentary debates of the day. It also vividly documents the hangings and pilloryings that took place for homosexual 'offences'' 
Lonergan, Bernard J F, Insight : A Study of Human Understanding (Collected Works of Bernard Lonergan : Volume 3), University of Toronto Press 1992 '... Bernard Lonergan's masterwork. Its aim is nothing less than insight into insight itself, an understanding of understanding' 
Longley, Clifford, and Edited by Suzy Powling. Foreword by Lord Rees-Mogg, The Times Book of Clifford Longley, HarperCollinsReligious 1991 Jacket: 'Clifford Longley is perhaps the best known religious journalist working in Britain today [1991] and surely one of the most accomplished in the post-war period. ... This anthology, the first ever of Longley's work, contains a wide selection of columns published since 1988. Together they make up a colourful and engrossing account of a period when Church affairs have been marked by high controversy, and have regularly hit front pages.' 
Wilson, David Sloan, Darwin's Cathedral: Evolution, Religion and the Nature of Society, University Of Chicago Press 2003 Amazon Spotlight Review 'Religion in the Light of Evolution, January 2, 2003 Reviewer: R. Hardy "Rob Hardy" (Columbus, Mississippi USA) If you have an opinion about religion, or belong to a religion, most people disagree with you; there is not a majority religion in the world. And surely not all religions can be factually correct, since there are fundamental disagreements between them. So, how is it that all those other, incorrect religions exist and seem to help their members and their societies? There must be something they offer beyond a factual representation of gods and the cosmos (and when it comes down to it, if you belong to a religion, yours must be offering something more as well). If religions do help their members and societies, then perhaps they are beneficial in a long term and evolutionary way, and maybe such evolutionary influences should be acknowledged and studied. This is what David Sloan Wilson convincingly declares he has done in _Darwin's Cathedral: Evolution, Religion, and the Nature of Society_ (University of Chicago Press): "I will attempt to study religious groups the way I and other evolutionary biologists routinely study guppies, trees, bacteria, and the rest of life on earth, with the intention of making progress that even a reasonable skeptic must acknowledge." To Wilson's credit, he has written carefully about both scientific and religious issues, and readers with an interest in either field will find that he has covered both fairly. His coverage of the science involved begins with an interesting history of "the wrong turn" evolutionary theory took fifty years ago, when it deliberately ignored the influence of group selection. Especially if one accepts that there is for our species not only an inheritance of genes, but also an inheritance of culture, evolutionary influence by and upon religious groups, especially in light of the examples Wilson discusses, now seems obvious. For instance, evolution often studies population changes due to gains and losses from births, deaths, and in the case of religion, conversion and apostasy. The early Christian church is shown to have made gains compared to Judaism and Roman mythology because of its promotion of proselytization, fertility, a welfare state, and women's participation. There is a temple system in Bali dedicated to the water goddess essential for the prosperity of the rice crops; "those who do not follow her laws may not possess her rice terraces." The religious system encompasses eminently practical procedures for promoting fair water use and even for pest control. Religious morality is shown to build upon the principles of the famously successful computer strategy Tit-for-Tat. There is a significant problem, of course, in religions' dealing with other groups; it is not at all uncommon for a religion to teach that murdering those who believe in other religions is different from murdering those inside one's own religion. There is a degree of amorality shown in such competition, no different from the amorality that governs the strivings of ferns, sparrows, and lions. Wilson's many examples are fascinating and easy to take, but _Darwin's Cathedral_ is not light reading; although Wilson wanted to write a book for readers of all backgrounds, he has not "'dumbed down' the material for a popular audience," and admits that there is serious intellectual work to be done in getting through these pages. There is valuable and clear writing here, however, and a new way of looking at religion which may become a standard in scientific evaluation.' 
John Burnet John Burnet's Early Greek Philosophy: chapter IV, Parmenides of Elea: 85: The Poem back

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