Science Confirms the Existence of Gravitational Waves; Reason Does Not (Part 4-Conclusion)

Picking up where we left off in part four:

If space is itself a thing, through their implicit objectification via gravitational waves, then in what vacuum does space exist that it may be displaced in waves? And why should this vacuum—the vacuum in which space exists in order that it may be displaced—not also be objectified and thus subject to displacement via some cosmic episode? And if that is the case, then this second vacuum must then occupy another vacuum in which it is now displaced. And so on and so on and so on, as the fallacy of infinite logical reducibilty determines. Science has, in addition to discovering literal black holes, dug for itself a figurative black hole in the form of complete rational inconsistency.

LIkewise is the case with time—for we should not ignore the “time” component of “spacetime” waves. If time can fluctuate—be displaced in waves—then it is by definition not fundamental…it is not absolute. Time is a finite continuum, and the logical implications for this profound. The declaration of “gravitational waves” mean that temporality itself can shift into different spatial locations. In the same way thus that gravitational waves imply, contradictorily, variations in the where of space, they imply variations in the when of time. Except that time cannot itself have a when, and this is because it is the when.

[Note: The point of the metric tensor (the mathematical coordinate system of “spacetime”) is to graph both the where of X and the when, as “when” and “where” are corollary. And this because space implies relative movement (of objects), and movement implies temporality. It is important to note then that according to the metric tensor (as well as logic in general) both when and where are a continuum upon which the physical universe is perpetually moving. Thus though an object may appear to be sitting still to an observer, it is constantly in spatial flux. Because when and where (time and space) are corollary it is erroneous to claim that an object which is sitting still is only moving temporally and not spatially, as though movement through space (or upon the spatial component of the continuum) can be distinct from movement through time. An object is always moving simultaneously through space and time, again because these things are corollary, which is why the metric tensor is referred to in the decidedly un-distinct “spacetime”. In other words, existence is perpetually active…existence, or being, is itself movement. An object which is sitting still is nevertheless moving through space via—what I would posit as—the root action of being, just as it is moving through time via—what I would posit as—the root moment of now. As for the observer, and this should perhaps be examined in detail in a later article—he is always only directly observing the root “being” and the “now” of any given object. All object states of linear travel and/or future an past are entirely conceptual.]

So time then, according to the implied logic of gravitational waves as fluctuations in spacetime, has a specific temporal value at any given moment. In other words, time (somehow) exists in time…time itself is subordinate to an external temporal continuum. And if this is so then to what temporal continuum is that second temporal continuum subordinate?  And then to what temporal continuum is that third subordinate? And so on and so on, into the same black hole of reiteration and redundancy where pace has been so thoughtlessly cast.

The conclusion of this article series then is thus: I am not (necessarily) doubting that physicists have recorded something subliminal perhaps directly related to the black hole collision observed in 2015, but they most certainly did not record “disturbances in the curvature of spacetime…that propagate as waves outward at the speed of light.”

END part three—conclusion

Science Confirms the Existence of Gravity Waves; Reason Does Not (Part 3)

Gravitational Waves areripplesin spacetime…”

“‘Wavesof changing spacetime would propagatein all directions away from the source like waves inwater caused by a stone…”

-Caltech LIGO page on gravitational waves

Referencing back to part two of this article series, the logical fallacy discussed there relative to space and time is what science commits when it clams that “gravity waves are fluctuations in spacetime”: space and time manifest volume and temporality to themselves; they act relative to themselves, which is redundant and contradictory. Space and time are objectified as distinct, not fundamental (i.e. the context for the relative existence of physical reality-that is, physical objects), and then subsequently asserted to act as distinct objects relative to themselves. By both presuming a fundamentality and irreducibility to spacetime and obejctifying spacetime as a distinct object which interacts as a material object with other objects in the physical universe by being displaced in waves as a consequence of certain massive object interaction, science reveals its ignorance of the difference between metaphysics and physics, and pretends that they are one and the same, and that the metaphysical manifests as the physical, and vice versa. Which constitutes an outright embarrassing intellectual error on the part of those (physicists and mathematicians) who are widely considered to be the brightest minds humanity has to offer. This is not surprising, as the scientific community at best pays lip service to metaphyscis, and when it does it is usually in the form of some scientist who happens to be an adherent of some organized religion who is espousing scientific phenomenon as mrerely proclaiming the wonders of the Divine. In other words, proclaiming that science constitutes a validation of the mystical. And that’s not actually dealing with the metaphysics so much as punting them into the cosmic abyss of “God’s mystery”…which is it’s own brand of codswallop that we won’t be dealing with here.

Here’s the problem: Space and time simply cannot be relative to the physical universe without fundamentally nullifying their very nature through redundancy and self-nullifying contradiction. Space (we will deal specifically with space here), once objectified, becomes a distinct entity itself—the vacuum, in reality, the absence of existence (that is, the absence of that which IS, is really a metaphysical context in which the relative relationships of those things which do exist becomes possible), becomes physical…it becomes not the absence of that which IS but something which IS, physically, itself. This being the case, space must have its own location, a location which is now relative to other objects which physically exist. In other words, space must now occupy space. And thus by occupying space may thus be displaced as “waves of gravity”.

But if space is actually what is implied and outright proclaimed by science and all rational and conventional defintions…that is, if space is indeed a vacuum—is the absence of that which exists—and thus does not and cannot occupy space, then it is, ipso facto, fundamental. For nothingness, by definition, is by nature infinite. But the infintity of the metaphysical is of course not directly (or, perhaps better said, not physically) compatible with the finity of the physical. Space, being the vacuum, and not a thing itself, thus exists nowhere. Thus, it cannot be displaced in waves, for there is literally nowhere for it to go. Waves by definition indicate a displacement of the medium which is “waving”, therefore, there can be no waves in a medium which cannot by its nature be displaced.

END part 3

Science Confirms the Existence of Gravitational Waves; Reason does Not (Part 2)

Gravitational Waves areripplesin spacetime…”

“‘Wavesof changing spacetime would propagate in all directions away from the source like waves in water caused by a stone…”

-Caltech LIGO page on gravitational waves

*

Space cannot both be a vacuum and occupy a vacuum…e.g. “waves of spacetime”, where space, the vacuum, is displaced into the vacuum of itself.  And time cannot both be temporality and occupy a temporal location. In other words, time cannot have or possess specific temporal value—e.g. “the end of time; the beginning of time”. It cannot fluctuate with space in waves or ripples because these fluctuations imply shifting temporal changes within time itself—that time, can move with space to shift its own temporal location. This is simply impossible, because it contradicts time itself. Time cannot itself posses a specific temporal value which can then shift with space in the presence of gravitational changes. This is a redundancy which nullifies the very root essence of time.

Let’s look at some other examples of science, and material philosophy, which contradict themselves by presumptuously reducing their own irreducibles:

-Energy cannot both be the measure of action potential (the ability to do work) and the instantiation of action (work) and possess energy, itself. That is, energy cannot both be the manifestation of work and a thing which works.

-Gravity cannot both be that which pulls and a thing which possesses the capacity to pull. That is, gravity cannot both be the manifestation of gravitational pull and be a thing which pulls on other things.

-Existence, which is considered the irreducible context for Realtiy in empirical and objectivist philosophies, cannot itself be a thing which exists. That is, the context in which material realtiy exists cannot be objectified as a distinct object which distinctly exists. Existence cannot exist in its own existential context. This is a redundancy which contradicts and nullifies Existence. This of course is the inherent self-defeating fallacy in the metaphysical claim “existence exists”. It is a futile proposition which attempts to correlate the metaphysical to the physical, which is of course a very noble endeavor, but here the endeavor fails. To claim that existence exists is to state the redundancy that existence possesses existence; that it does what it is. Which is a rational error. Existence, being fundamental, somehow yet acts in order to verify itself to itself. In other words, to state that existence exists is to objectify existence as not a metaphysical context for the interaction of the physical, but as a distinct object which is specific from that which exists “in it”, or “in its context”, and thus is not a basis for object existence, but an object which is merely relative to other objects. “Existence exists” undermines existence as being fundamental and primary.

And more to the point of the redundancy of “existence exits”…let’s use “tree” as an example of the rational error committed when material objects are correlated and conflated with their value upon the greater environment (e.g. other objects). It makes no sense to claim that a tree, for example, itself, possesses “treeness”. That the tree does tree. Treeness is entirely irrelevant to the tree, itself; just like existing, or “existence-ness” is entirely irrelevant to existence, itself. “Treeness” is the role the tree plays relative to other objects in order that the observer may conceptualize “tree” as distinct from say “bird” or “dog”. Treeness, or “doing tree”, is a relative action that is a consequence of the tree’s existence relative to its environment. “Treeness” is a concept that results from the tree plus its environment plus the observer. In other words, the tree cannot be a tree to itself. The tree does not act relative to itself. In the same way existence does not act relative to itself. Existence does not exist any more than the tree does treeness. Existence, once objectified as a thing which exists, only exists because it acts relatively to other objects in a greater environment. And this means that existence is not in fact primary, which means it is not irreducible, which means empirical and objectivist metaphysics are incomplete. I propose that the reason objects act relatively to other objects, and why the observer observes and conceptualizes these relative distinctions to create epistemology and ethics, is because they are able. Ability is the singular commonality which binds all material realtiy, then. Ability is the metaphysical primary. And you would not say that “ability is able”, because ability doesn’t need to be able. Ability implies action, and action implies that which acts. And that which acts is what is able. We could even say that “that which exists is able to exist” if we still feel the need to inject existence into metaphysics. This makes existence a rational metaphysical concept because it recognizes that existence is in fact reducible. If we remove ability then we are left with “that which exists, exists”, which is merely another way of stating the tautology “existence exists” (“existence does existence”) which is meaningless. We could say that “existence implies that which exists” if we are going to force the issue of existence as metaphysical primary. But this begs the question “how does that which exists exist?”. And the answer of course is “because it is able to exist’.

END part two

Science Confirms the Existence of Gravitational Waves; Reason Does Not (Part 1)

Gravitational Waves areripplesin spacetime…”

“‘Wavesof changing spacetime would propagate in all directions away from the source like waves in water caused by a stone…”

-Caltech LIGO page on gravitational waves

I don’t know everything there is to know, and thankfully I don’t have to. Neither do you. Neither does anyone. In order to successfully exist as a rational creature, pursing Truth and Morality in perfect and purest form, one only has to know this: Existence is rationally consistent; Reality cannot contradict.

Here is an axiom I recently devised as a simple means to apprehend and process the connection between consciousness/cognition and the empirical environment:

“A conceptual contradiction is a physical impossibility.”

Here is an example of what is meant by this: from the position of a given observational (conscious) frame of reference, going left cannot simultaneously be going right in either the abstract or the practical. The abstract idea is a contradiction in terms; any attempt to create and/or actually observe “going left whilst also going right” in the real world shall fail, and will always fail. We can only observe reality from a singular and single frame of reference at any given moment, and that reference cannot bear contradiction…in both senses of the word “bear” here. Now, if we are defining “left” and “right” from the frames of reference of two people looking at the movement from opposite sides, then it can be said that contextually (or subjectively) left is also right because the claim is contextualized and qualified by describing the different positions of the observers. However, the claim is subjective only. At face value, “left is also right” is a contradiction and thus is to be entirely rejected until a qualification is forthcoming. If no qualification exists, thenit is a lie.

Put it general terms, the axiom above inplies simply: A cannot also simultaneously be B. In other words, it is impossible that A may simultaneously be B universally and objectively. The only objective/universal claim is one which applies equally to all observers in all contexts; it is unchanging, and is informed by a single epistemological premise—a single, fundamental defintion of what constitutes truth—based upon a metaphysical premise (what is the nature of reality) which is internally rationally consistent and self-affirming. These are the only parameters available for Objective Truth and from it Objective Reality. If we are all looking at a square on a blackboard, and we all accept the defintion of “square”, then that square cannot also be a circle. Period. Ever. There is no Reality A which somehow by some magic or math is integrated with Reality B, even though they are mutually exclusive realities according to the terms in which they are described, which can mean that we, the observers, are viewing a square which is also a circle…where the square and the circle are equally the same but also categorically different. No. All such claims are object lies. They cannot be. They are anti-Truth. There is no appealing ot mystery, to some Divine force, to law’s of nature, to governing mathematics, to Determinism, to the limitations of human understanding. All of that is a lie. As soon as someone tells you that A is also B and they do not qualify that statement by appealing to context and terms which thus shall render it fundamentally subjective, it is a lie. Period. Full stop. End of story.

The square is not also a circle.

Left is not also right.

The tree is not also a cloud.

And waves cannot exist in a medium which cannot be displaced.

END part 1

The God, Math: The religious dogma of science revealed through the “expanding universe” (Part TWO)

The Wikipedia article on the expanding universe, cited in part one of this article series, does not acknowledge the necessity of the observer to Reality, particularly with respect to movement, and ignores the distinction between movement qua movement and relative movement. Instead it appeals to the artifice of the metric tensor to explain how the universe does not actually expand, and that space and objects in space do not actually move, and yet it kinda does and they kinda do. I submit that science has become, in some fundamental way, the pseudo-philosophical, and albeit implied, art of rejecting the observer as entirely superfluous to Reality, Existence, and thus by extension, Truth and Ethics. But instead of simply admitting that science has no frame of reference for describing (the fundamental nature of) the observer, and thus conceding that he should be left to other schools of thought and other methodologies for his description, science functionally declares his “objective” non-existence as observer-qua-observer (or, better stated, his “ultimately non-efficacious existence”) an empirical fact, and this  because the observer is scientifically revealed to be so.

I am not entirely certain why science promotes this folderol…a focused and overt dissertation on the subject has never been submitted. Nevertheless, what is overt, and painfully obvious, is that science has no rationally consistent methodology for describing and explaining the observer. The observer lies completely beyond the scope of science, and for some reason this is unacceptable to the scientific community. Is it arrogance? Bullish pride? Who knows…but by rejecting the observer as purely ephemeral at best, it attempts to rectify the inrinsic contradictions this rejection of the observer necessitates…for example, that the universe is not expanding, and space and objects in space do not actually move, except that it kinda is and they kinda do. And the metric tensor is a perfect example of an artifice used to reconcile the contradiction.

“Technically, neither space nor objects in space move. Instead it is the metric governing the size and geometry of spacetime itself that changes in scale.”  [Bold print added for emphasis]

A few problems with this…I will attempt to plot the inconsistencies as clearly and succinctly as possible.

Earlier, I stated that the claims that “neither space nor objects in space move”, and “the universe does not expand into anything, and does not require space to exist outside of it” are correct. However, it is important that I qualify my agreement as being in some way quite superficial; that is, my agreement terminates once a deeper examination of these claims in the context of the full Wikipedia quote commences (see the beginning of part one for the full quote). And unfortunately, the examination needs only be cursory.

While it is true that objects “in space” do not move, the article, as I have mentioned, fails to qualify the meaning of the word “move”. That is, it does not make the important distinction between movement qua movement, which certainly does not exist, because this is impossible in a vacuum, and relative movement, which certainly does. In a vacuum, object A, alone, does not move, because there is and can be no relevant, measurable, definable distinction between, say, A at position X and A at position Y. A is simply “in” the vacuum…there is no “where” then to its existence except itself, as it were. It just exists. It is A qua A. But if we add object B to the vacuum, then there is no longer the existence of A qua A, but also the relative existence of A to B. And now there can be a relevant, measurable, and definable distinction between A’s position at X and its position at Y—as relative to B. In this context then, A does in fact move, it’s simply that the movement is relative, not absolute. And the converse of this is also true—that B may move relative to A. Of course, it is the necessary role of the observer to determine which object, A or B, is to be the reference for the relative movement between the two. Is A revolving around B, for example, or is B revolving around A? That question can only be answered by the observer, because only the Self is constant.

Moving on.

While it is rightly stated that the universe does not expand into anything, it should, for clarity and veracity’s sake, be stated that, this being the case, the universe does not actually expand at all. Space, and its corollary, time, being non-existent outside of the universe, along with anything else, means that the universe simply exists relative to itself, so to speak…or in other words, non-relatively. Meaning that the universe simply “is what it is”. In actuality, “the universe” is simply a label we give to the sum and substance of Reality. The universe, thus,  is not a thing, so to speak, but an abstraction, and as such it holds no deeper meaning nor significance than as an abstract context for Reality. The expansion of the universe then is simply a way of describing a particular form of relative movement between certain objects man observes in his environment.

*

“It is the metric governing the size and geometry of spacetime itself that actually changes in scale.”

Spacetime is an interesting concept, or phenomenon, you could say, I suppose, as it is presented to us by science. It is referred to in physics as being a “coordinate system”. But here in the Wikipedia article we see an implied distinction between the coordinate system, or the metric tensor, and spacetime.

So which is it? Is spacetime a coordinate system, or is the coordinate system distinct? Well, due to the intrinsic rational inconsistencies with the scientific conceptual perspective of spacetime, and being familiar with science’s penchant for excusing these inconsistencies by appealing to contradiction and then pretending that the contradiction is understood and appreciated by the “enlightened” few—that is, the mathematically and scientifically gifted, who today, ironically, comprise our postmodern priest class—I would say that  science most likely considers it both and neither.

Not that it matters to us really, for it is clear to the rational observer, who resists the scientific community’s determination to exceed the scope of its mathematical boundaries, that spacetime is purely a conceptual placeholder. That is, neither space nor time actually exist. The abstractions of “space” and “time” may be rendered as a mathematical coordinate system, but these are not object or empirical themselves—spacetime is not a thing to either be a coordinate system or revealed as or translated into a coordinate system. It is instead a product of man’s conceptualizing powers—a means by which man cognitively organizes certain objects in his environment.

Space is not a thing itself, it is by definition and by rational necessity the absence of things; you cannot have holes in space (e.g “worm holes”), for space is the hole. And objects do not exist in space…they simply exist. The whole point of space, the vacuum, is that it is not. And objects cannot exist in that which does not exist. And time, being a continuum, is likewise a conceptual abstraction—a product of man’s mind; a product of the conscious observer. Time is and must necessarily be a continuum, for time can have no beginning or end, it is the beginning and the end. Time can have no future or past or present, it is the future, past, and present. Time, in other words, is an infinitely linear conceptual construct which is divided into mutually exclusive units of past, present, and future, which are qualified and quantified for practical application. Spacetime, then, at its fundamental root is the abstract conceptual environment in which all empirical/material objects are said to exist at the irreducible physical level. Nothing more. The metric tensor, or the coordinate system, which physics declares the corollary existential, even ontic I would argue, manifestation of spacetime, is simply another abstract quantification of it.

Naturally science disagrees with this…the metric is no mere abstraction, you see, but a god of sorts. It has causality, and its causality is authoritative; and being mathematical and thus predictable, is determinative; and being determinative is absolute—omnipresent, omniscient, and omnipotent. Do not take the assertion that the metric “governs” the size and geometry of spacetime as some unimportant thing, its deeper implications to be glossed over as unimportant or pat. The metric governs—it commands, it controls. It acts and the universe inexorably follows suit. It declares what is to be done and the universe obeys. The universe does not itself expand, and objects and spacetime do not move, and yet the metric changes in scale, and so it does and so they do. They do not, and yet through the mysterious omnipotence of the math, they do. The contradiction, though a contradiction, is nevertheless true, and is a testament to the power of god. He who has ears, let him hear. The power of god is wiser than man…man cannot comprehend it. For man’s reason has no frame of reference, no means of apprehending or processing an IS which is simultaneously and IS NOT. Man, the priests of science declare, must accept such truths on faith alone. Math is god; and he doesn’t need your acceding or your concession to validate his truth.

The universe is merely an extension of god, who created all things ex nihilo…from nothing. And god is the metric tensor; the math. The math is infinite…changing into itself; expanding into its own infinity. So the numbers change, but they don’t, because the numbers go on forever. There is no beginning nor end; the difference in the scale of the metric is the difference in degrees of infinity, which of course is no difference at all. The universe expands, but it doesn’t; objects in space move, but they don’t. The universe, objects, spacetime…they all exist, but they don’t. But how is this possible? Because the god of science declares it so.

The intellectual disagreements between religion science, it seems, boil down to little more than debates about whose god can beat up the other.

END

The God, Math: The religious dogma of science revealed through the “expanding universe” (Part ONE)

Accepting that the idea of the expansion of the universe is a phenomenon considered relatively well-understood and axiomatic by the scientific community, and perhaps in general, let’s assume Wikipedia to be a credible citation for summarizing expansion:

“The expansion of the universe is the increase of the distance between two distant parts of the universe with time. It is an intrinsic expansion whereby the scale of space itself changes. The universe does not expand “into” anything and does not require space to exist “outside” it. Technically neither space nor objects in space move. Instead it is the metric governing the size and geometry of spacetime itself that changes in scale.”

Focus for a moment on this section: “…it is the metric governing the size and geometry of spacetime itself…”

How does Wikipedia define “metric”?

”In general relativity, the metric tensor…may be thought of as a generalization of the gravitational potential of Newtonian gravitation.”

“And if we look up the word “tensor” we are told that this is a:

”…mathematical object anologous to but more general than a vector, represented by an array of components that are functions of the coordinates of space.”

In other words, what science, particularly physics, is telling us is that the only thing which is active, and thus existing (where existence to be efficacious must be active, not passive…for existence which does not “do” is not actually existing) is the mathematical coordinate system. All else then, is passive. All else except the metric tensor does not do; does not move; does not act. Thus, existentially speaking, it is purely illusory. Reality is, in true essence, a set of infinite abstract placeholders which somehow the mathematically-inclined observer may apprehend and define, even though he, himself, is not actually there.

This may seem like quite a large leap of logic. How does one arrive at such a philosophical conclusion from a purely academic monograph on tensors, vectors, geometry, and spacetime?

I’ll explain.

*

I was somewhat surprised to see the Wikipedia article on the expansion of the universe admit that the universe cannot and does not actually expand into anything. I was further surprised to see it admitted that neither space nor objects in space actually move. Accepting the logic of the relativity of movement in a vacuum, the conclusion that there is no movement qua movement (non-relative movement) would seem quite self-evident, yet I’ve never seen it admitted by science. Perhaps I’ve just not been hanging around the right circles and source material.

At any rate, both the claim that the universe does not actually expand (expansion qua expansion) and that space and objects in space do not actually move (movement qua movement) are of course completely true. Perhaps the reason for my surprise at seeing them admitted in a science article is that such claims are more a metaphysical acknowledgment than a physical one. They require a certain meta analysis of the universe qua the universe, rather than the universe as experienced relative to the observer. The former is falls more within the scope of philosophy, the latter, physics. This of course is fine, there is nothing wrong with anyone citing a fact, it’s just that I’ve grown more accustomed to science hijacking philosophy and then promptly mangling it like a toddler on a jelly sandwich instead of actually accepting its distinct truth.

Unfortunately, no sooner does the article make the (albeit implied) important and complex distinction between physics and metaphysics, when this distinction is almost immediately obliterated, with science once again hijacking philosophy and handling it like a monkey handles a clarinet.

What this article implies is that all of reality is boiled down to a mathematical artifice…a McGuffin, you could call it. You see, to bridge the gap between metaphysics and physics, a bridge which is recognized by the declaration that the universe doesn’t actually expand (that is, it doesn’t expand into anything…and by this we can extrapolate the logical assertion thus that the universe doesn’t actually expand at all) and that space nor objects in space actually move, science submits a purely abstract, purely cognitively manifested contrivance of an infinite set of specifically structured numerical and symbolic placeholders. It replaces the whole of efficacious (active, and thus, existent) reality with this set, which of course has the effect, intended or unintended (it doesn’t matter), of punting the entire real field of metaphysics and all of philosophy with it into the endless abyss of mysticism.

And even more egregious is the fact that the irony is completely lost on those atheists who appeal to science as proof of the rationality of dismissing God and the notion of God altogether. Because only fools believe in the fairy tale of the “magic man in the sky”, whilst the rational objectivists and sane empiricists can see that clearly all things are created and controlled instead by an invisible, yet omnipotent, omniscient, and ominipresent mathematical coordinate system summing all things to infinity on infinity.

If that’s not psychological projection then I don’t know what is.

*

Movement, you see, doesn’t exist…that is, the article tells us that the universe does not expand, and that space and objects in space do not move, but instead it is the “metric” which changes in scale”.

Except of course, that there is movement. The concept of movement is not irrational; actual movement does happen…the idea is efficacious; action occurs. It only needs to be qualified that movement is relative. An observer needs to be part of the equation in order to provide a reference for the relationship between two or more objects in a vacuum…because the observer—the Awareness of Self (the “I” of Self)—provides the (only rational) constant for object relationship in a vacuum. Once the observer is present to declare that, for example, “X shall revolve around Y” or “Y shall revolve around X”, then movement can be objectively defined, said to exist, and this efficaciously and actually so, and then mathematically measured. Mathematics are a conclusion, or an effect, not a cause, you see.

But science doesn’t accept the rationality and actuality of the observer. Because it has long ago confused and conflated mathematical truth with philosophical truth, it has relegated the observer to at best an undefinable and ultimately irrelvant epiphenomenon, inconsistent and incompatible with reality, because reality is to be wholly defined scientifically, which is to say mathematically.

Movement, even relative movement, is jettisoned and replaced with a metric which “changes in scale”, which is not movement at all, really , but merely the predetermined “evolution” of an infinite numerical and symbolic mathematical data set. And thus, since nothing actually moves, up to and including the universe, the existence of such is entirely passive, which means that its “existence” doesn’t actually exist. Because if existence doesn’t mean existing, then there is no such thing as existence in the first place. The universe, and all in it, and thus you and me of course, aren’t actually there. There is no observer. And thus there is no constant for movement. All is just an infinite data set which reveals a particular sum at a particular predetermined rate at a particular predetermined time…and all of these particulars are merely illusory, too, for the data set is, again, infinite. Thus, all units of data are merely units of infinity, which renders them ultimately impossible to define. So the grand answer to the cosmic question of life and existence and reality and truth and everything can be summed up by science as merely the  conclusion that “infinity equals infinity”. And, I mean, I don’t even know what you’d call this. It’s some kind of grand atrocity of nihilistic intellectual error, to be sure, but if there is a name for it which illustrates appropriately its level of debasement of all morality and meaning, I don’t know what it is. I couldn’t begin to conjure one up, it’s that bad.

END part ONE

A Return to Traditional American Values Leads Us Right Back Here

In the midst of the wailing laments over the spiraling socialism and (concordant) growing corruption of the United States government, you will hear many on the right desperately keening about the need to return to “traditional American values”. Now, I do admit that this can mean many things, and it’s not always clear what exactly—and frankly, I’m not sure those yearning for these values really know, either—but I will define them as I generally understand them; and I submit that this is as accurate a summary as one can reasonably expect.

Traditional American values are almost always a political reference to individualism (often “rugged individualism”) and small government. They are the idea that men should pretty much be left alone to work out their own existence for themselves, mostly free from coercive external governing authority, and becoming collectively involved only with the “nobler” associations of church (and this means primarily the Protestant Church) and family and local government, and these only insofar as they can be used to affirm and promote the future dissemination of  individualism and small government.

Now, apart from the uncomfortable and specific contradictions running through these ideals (e.g. Protestant orthodoxy in all its denominational iterations teaches the most anti-individual and anti-liberty doctrines in the world and in world history: Total Depravity and Original Sin). I will concede that these values are ostensibly virtuous and well-intentioned. The problem, however, is that when examined, or when the intentions and understanding of those wishing to return to them are examined, they collapse under the weight of a pervasive and intractable irrationality.

The first question begged is: How will a return to traditional American values not inevitably bring us right back to where we are now? In other words, hindsight reveals that the evolution of traditional American values has placed our nation in the here and now, where it stands as an empire and a culture in embarrassing decline, exhausting itself in an ongoing carnival sideshow of neo-Marxist ideology, ethical relativity, group-think, collectivist bigotry, newspeak, narcissistic and psychotic political officials who see the State as merely an Authoritarian Pez dispenser (which is inevitable as State Power is an absolutely irresistible carrot and stick to such personalities), political gangsterism, man-babies, female entitlement, corporate fad-ism, crony capitalism, marxist feminism, junk science (like “gender fluidity’…and pretty much all social sciences), welfare, morbid obesity, hedonism, stupidity, and cowardice.

But no, they will say.  Traditional American values are not an evolution…they are not a political doctrine. They are a way of thinking about man and his existence and the fundamental philosophical notions of freedom and political equality. These values are the philosophical foundation of our nation, they are not products of that nation.

I aggressively disagree. I do not accept that traditional American values are a-political, or a philosophy which informs government rather than a political expression of government. On the contrary, they are the very essence of politics and government. The founding of this nation is utterly and unavoidably the foundation of this nationstate. Government is the very core of America, and thus it is the very core of American identity, and thus it is the very core of traditional American values. And if government is the very core of America and American identity, then the governing of Americans is thus the very core of America and American identity. And this being the case, there are no traditional American values until an American government is established. Traditional American values are a product of how Americans are governed. The idea that traditional American values don’t have anything fundamentally to do with government and politics is a joke. They have everything to do with politics and government. They don’t exist, having no relevance nor efficacy, until after there is a government in place to manifest them collectively—because the collective practical implementation of ideals is what the government does. That’s the whole damn point. And that’s really what “traditional American values” are: collectivist ideals. And without the practical manifestation of these collective ideals there is no America, and thus there are no Americans, and thus no American values. The values remain infinitely abstract and irrelevant; pointless and meaningless. Thus they are not values at all. They are ethereal mist, doing nothing, and being nowhere.

So traditional American values are inexorably corollary to American government, and government, or governing, is objectively and empirically an evolutionary process. It starts as A and evolves to B, and this is because society changes. The young grow old; the old die; new citizens are born; technology morphs and grows; industry is moblized and changes the landscape and culture; products are created and used and disposed of; capital is made and lost; wars are fought and won or lost; and all of this changes people, changes desires and objectives and ambitions, changes the very makeup of society, racially, sexually, politically, intellectually, and economically; new politicians are elected, new laws are made and passed, national identity shifts, and thus what it means to be an “American” shifts. And what were once just “American values” one day become “traditional American values”, which are somehow and by some mysterious means utterly divorced from the the “current American values”; or as the right thinks of them, unAmerican values. But the reality is that you do not get the latter without the former. You don’t get today’s “un-American values” except by way and evolution of “traditional American values”.  Traditional American values are not a national philosophy…they are not foundational and underwriting presuppositions concerning the nature of man and reality, which are uniquely and distinctly and infinitely American, as though being “American” has some kind of fixed and absolute and fundamental meaning and essence which is completely distinct from government and governing as it is today, and as it was yesterday, and as it will be tomorrow. Traditional American values are ideals which imply a State which implies a government which implies the evolution of that government.

Since traditional American values are at root state-affirming ideals, they collectivize individuals as an expression of national collective identity. We can speak of “rugged individualism” all we want but individualism really has nothing to do with it. And national collective identity is dictated by government to the people who are in turn obligated by threat of incarceration, sanction, theft, and death to its authority to compel them to the inexorably and unavoidably collectivist “American Ideal”…or “American values” which the government, and the government alone, has the legal and thus ethical (as legality is its own ethical premise) right to manifest upon the earth, no matter what any given individual thinks or wants, ever.

Therefore, appealing to traditional American values can be quite simply and quite rationally defined as whatever values the state happens to be implicitly and/or explicitly dictating at the moment. And currently our American values happen to be the values of violence, stupidity, irrationality, neo-Marxist authoritarianism, and cultural stultification. Our traditional American values are manifest as these things today. It could only have ever been so, and only ever shall be again if we somehow return to them.

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Now, let’s supppose for the sake of argument that traditional American values are in fact an appeal to some kind of rugged individualism…some kind of philosophy which lauds the egalitarianism of the soul, the efficacy of the will, the right of man to life, liberty, and property; the practical utility of the mind, the ability of man to apprehend truth and good and to efficaciously act upon them of his own volition, and cooperation over coercion. Let’s suppose that they exist somewhere beyond the State, beyond government, absolute and meaningful in and of themselves, needing no authoritarian incarnation to grant them practical utility upon the earth. Yes, let’s just say that that’s all true. The question then is this: Should we ever return to these traditional American values, how can we ensure that our nation won’t end up right back here, smack in the middle of the marxist circus tent revival of violent leftist ideology?

The answer is that you can only do this one of three ways. And none of them I submit has anything to do with the America that was founded in Philadelphia in 1776, or 1787, whichever you prefer.

The first is that we use the power of the State to compel people by force to submit to traditional American values. Put simply, we give them no choice. Submit to the values or die.

However, this undermines the essence and integrity of traditional American values, which are seen as elevating and venerating individualism, self-reliance, responsibility, moral choice, and liberty. Not that hypocrisy ever strays too far from those espousing a return to traditional values. I personally know of several right-wing voters who don’t bat an eye at the idea of compelled school prayer, compelled recitation of the Pledge of Allegiance (a collectivist propaganda yarn if there ever was one), compelled standing for the National Anthem, criminalizing the desecration of the American flag, public dress codes, compelled voting, compelled Christian education, compelled church membership, and significant restrictions on public expression and private businesses. So, it seems that “traditional American values”, when defined a certain way, are much more Authoritarian than is comfortable to admit. The idea of compelling people under threat of government violence isn’t as far-fetched or unthinkable with respect to “liberty” and “rugged individualism’ as we might believe.

At any rate, then, the forced submission of citizens to traditional American values is one way we could ensure a more “traditional” society, I suppose. Of course, only a fool would think that a fascist America, which is what this would be, is any better than a communist one. So I  suggest we can throw away this option, as it isn’t particularly rational nor realistic. It’s certainly a way we could look at things—legal enforcement of values is not in and of itself an arcane idea…hell, that’s the whole point of the State, and is why and how moral ethics are ultimately subordinated to legal ethics, which is a primary reason why nations inevitably collapse. But in light of the common meaning of what it means to hold to traditional American values, it’s relatively safe to call the statist enforcement thereof a bald-faced hypocrisy. To compel people by threat and force to obey, as opposed to choose, traditional American values, gives us an America that is anything but “traditional”. So…option one is out.

Option two is to go in the completely opposite direction, and that means to eschew the legal, coercive enforcement of values entirely. We don’t have the lazy option of the State bailing us out when we fail to convince our neighbors to accept our values and commit to them. All we have is reason, persuasion, empirical evidence, and leading by example. That’s it. No guns. No bombs. No gallows. No gulags. No guillotines. No firing squads. No ovens. No crosses. No chicken-shit cop-out dick-swinging threats of jack boots and jumpsuits. Just you and your powers of persuasion, alone in the arena of public discourse.

Go get ‘em, tiger.

In other words, we reject the State as having anything to do with our values. If we want rugged individualism, we cannot appeal to a giant, nuclear-armed Collective Authority, bristling with prisons and stuffed with ruling class greed and conflicts of interest. If we want to promote liberty, we cannot appeal to the Authority-Submission construct of government, which includes the comandeering and redistribution of labor and property in order—and this singularly so—to promote obedience to the State (via the artifice of Law) and the elevation of the ruling class, and to specifically suppress the exercise individual choice, which is the exact opposite of liberty. We must implore our fellow man to resist the slide into the abyss of today’s neo-Marxist hellscape by asking them to choose freedom over force; individual choice over forced compliance.

These “traditional American values” then have absolutely nothing to do with the government, and thus nothing really to do with the nation-state, and thus nothing to do with America per se. They don’t have anything to do with political representation, the law, “free and democratic” elections, or voting. They have nothing to do with asking people to vote to give the State legal Authority to force those with opposing values to comply with our own. For that is tyranny, and tyranny is not a traditional American value. These values are defined apart from the governing body that declares who and who is not a legitimate American, as a citizen.

Yet this seems to be quite anathema to what it means to hold to traditional American values, which implies a civic duty to vote for things that are considered “traditionally” American. So, all that being the case, option two really won’t get us back to traditional American either. I have never heard of “traditional American values” which did not recognize the need for the nationstate, and thus the government, of America.

Option three is to return to the original, relatively diminutive size of our government as it was first established. We shrink it back down to its minarchist roots, with just a skeleton crew and basic libertarian functions—police, military, courts.

And then what? We just hope for the best? I mean, we already had that, and look where we are now? So how do we ensure that the evolution from a government which is small, well-defined, and unobtrusive to one that is massive, elusive, subjective, militaristic, sadist, and selfish doesn’t repeat itself?

Well, we can encourage people to exercise their free and independent will, emphasizing choice over legal command, which is the only thing that will ever prevent the intrusion of State power into every facet of human existence. We can appeal to utterly anti-government and purely voluntarist ideals such as individual morality, personal responsibility, cooperation, negotiation, and a devotion to the ethics of morality rather than legality.

But…this is simply a reiteration of option two, which voids the state, and thus implies no government, not a shrinkage of it.

So what else? I guess we encourage people to vote for politicians who will use the hammer of the State to force our political enemies to comply with our values; to bend their commie knees to our will, under pain of death and prison…or worse. But this makes us no better than our commie enemies, and accelerates the rise of authoritarianism in government, getting us nowhere near our traditional American values…and is simply a reiteration of option one.

The point here I am making is that option three gets us nowhere except back to options one or two, and as I have already explained, neither of these finds us returning to traditional American values.

So let’s just be honest with ourselves; stop engaging in political and philosophical kindergarten, and bluntly confront the truth. Because the sooner we accept it, the sooner we can recognize our real options, and pull our heads out of the ether of fantasyland and look to actual solutions, instead of childishly placing our hopes in the illusory utopia of yesteryear’s bucolic America with its dewy traditions.

There is no going back!

You and I both know this, and we always have, deep down. The return to “traditional American values” is a myth, because “traditional American values are themselves a myth.

Any “return” to “traditional American values” simply brings us right back to where were are…right here, right now, as it is, as you look around and see it. Because there is no such thing as “traditional American values”…there are only rational ideas and irrational ideas. Period. There is no grand American Tradition that will come down from heaven in a fiery pillar and save us from the avarice of leftists and their godforsaken dystopia of neo-Marxist death squads and overlords. The tyranny that we fear is a tyranny which was with us when this nation was founded, because it is a tyranny which is endemic and implicit in all governments because it is the very essence of government. All governments become tyrannical because government is tyranny, because government is Authority, and Authority is force. My philosopher compadre John Immel said this—“authority is force”—and it continues to be the single greatest truth of government, ever, anywhere, of all time. It is, perhaps, and certainly as far as I am concerned, the only thing you really need to know about the subject,

As hard as it may be to admit it, tyranny is the only possible outcome of the American politcal premise. Government, no matter how small, will grow into tyranny as a child grows into a man. Because fundamentally there is no difffence. At root they are the exact same thing.

END

Why Motion is Not Actual, and the Indispensibility of the Singular Conscious Frame of Reference to Reality

As an aid to this article, here is the breakdown of the metaphysical premises of my philosophy, which I call Objective Relativism:

ABILITY (the metaphysical primary) (implies…)

ACTION (implies…)

RELATIVITY (implies…)

REFERENCE (or CONSTANT) (implies…)

SELF (or I) (implies…)

CONCEPTUALIZATION (or SELF-AWARENESS, or DISTINCTION BETWEEN SELF AND NOT-SELF) (implies…)

LANGUAGE (implies…)

COMMUNICATION (implies…)

OTHER (or OTHER SELF)

Summary: ABILITY (metaphysical primary), ACTION, RELATIVITY, REERENCE/CONSTANT, SELF, CONCEPTUALIZATION, LANGUAGE, COMMUNICATION, OTHER

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There’s a little ball…let’s say a cue ball on a pool table. It’s there, just sitting still. And I ask myself, ‘How exactly can this ball move?’ Which is an odd question. Maybe even a silly one. That is, until I clarify…because what I mean is not how does it move, but how can it. Now, I get the basics of Newton’s laws of motion…that’s not exactly what I’m asking here. My question is not a mechanical or mathematical one, but a philosophical one. I don’t care about the mechanisms behind movement so much as I care about the rational (or irrational) assumptions we must make about movement qua movement before those mechanisms can be in any way relevant or meaningful, and thus real.

What I’m asking is this: how exactly does an object, like a cue ball on a pool table, go from no movement to movement (some degree of). How are two ostensibly mutually exclusive states of being integrated in a singular reality?  How does the ball transition from NOT MOVEMENT to MOVEMENT? From an “is” to an “is not”? From a 0 to a 1?

Well, I think we need to appeal to relativity. We’ll say that movement is actually relative movement. Which means that there is no movement qua movement at all, but merely a relative existential definition given to an object by a constant…which I submit must be the Observer, because nothing else can actually provide any relevant and meaningful definition to “movement”.

But of course necessitating consciousness to reality seems extremely subjective to many, if not most, people. They are very uncomfortable with this idea because it makes consciousness (via the Consicous Observer) utterly fundamental to reality and therefore Truth, and they view consciousness as being entirely subjective (it actually isn’t, however…it’s actually the only thing which can be truly objective, but that’s another article). So they look to other explanations for the cause of movement. I believe that this is this is not actually possible, however, because unless we concede the relativity of movement, and thus the need for a consciousness reference in order that the reference not be just another relative object, then we must appeal to mathematics/science to explain movement. But math and science do not really explain how mutually exclusive absolutes, like 1 and 0, Movement and No Movement, Is and Is Not, can integrate and co-exist in the same reality so much as they simply accept and assert them as ipso facto and a priori. And by the way, this is why we need philosophy…because only metaphysics can unravel the inevitable rational paradoxes and contradictions that science and mathematics contrive as existential fundamentals.

So what we get when we try to interpret movement mathematically is the construct of movement as continuum, or s spectrum, and movement is thus said to manifest as a measure of degrees—units of movement—with zero movement being one end and infinite movement (movement beyond practical or possible measure) on the other. But the problem here is how to determine and measure the values between degrees. Presumably, and indeed mathematically, the difference between degrees is measured and manifest in more degrees, and the distinction between these degrees measured and manifest in even more degrees, and so on and so forth, until we eventually concede that the continuum is a continuum of infinite degrees, which makes any given degree of movement fundamentally infinite. And this means that the mathematical valuation of a degree of movement must be purely abstract, purely conceptual—that is, a contrivance of the observer for his own use, and not an actual iteration of some kind of “objective reality” outside of him. Not to mention that by definition zero and infinity cannot be ends of a continuum since they are absolutes, with zero being the absolute—-which means immeasurable—absence of a thing, and infinity being the absolute, immeasurable, presence of a thing. They are mutually exclusive, not “components” of a “shared singularity” called a continuum.

Thus, the whole continuum thing falls apart as a description of what is actually, objectively, being exhibited in reality when a cue ball goes from no movement to (some degree of) movement.

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It is my assertion that the only possible explanation for how movement as an objective manifestation of reality and existence is possible is to conclude that movement doesn’t actually exist, as such. The cue ball doesn’t really move or not move, rather it simply exists relative to other things, with an observer conceptually describing its existence as (among other ways…that is, among other concepts) “moving” or “not moving” or having some “degree of movement” relative to other objects and referenced to his own constant of Self—that is, his own absolute and singular consciousness.

*

Absent an observer there is no way to claim that objects ever actually or objectively move at all, since in an infinite vacuum, like the Universe, all movement must be relative, which means subjective and nonactual. One cannot answer the question “Does object A move relative to B or is it the other way around?” in an observer-less vacuum because in such a context the only possible answer is, “Both and neither”. Which of course isn’t an answer at all. And you can speak all day of multiverses or an expanding/contracting finite universe, but these are not rational descriptions of the universe’s existence…they are attempts at integrating existence into the mathematical data, which is like attempting to integrate the real world into a computer facsimile. It’s not an answer, it’s a contrivance to get around the metaphysical Truth which science and math cannot describe.

Multiverses, if they are compatible or integrative with each other, must occupy a broader singular reality, meaning a broader singular Universe. A Universe of universes, which is itself a vacuum of purely relative objects.

Yet if they are not compatible or integrative but are mutually exclusive from each other then no one in a given univserse can possibly make any rational claims about the others, even that they exist at all. Because they wouldn’t have an existential frame of reference to make such claims. Other universes would not share reality or existence, and thus they wouldn’t be real or exist to each other in the first place. The multiverse becomes simply a mathematical theory, or a cute fantasy of scientists and mathematicians attempting to co-opt metaphysics, which is a subject, in general and in my experience, far beyond their talents and experience.

Asserting that our own universe is somehow finite begs the question: What is beyond it then?

If the answer is “nothing” then the universe can’t be finite because “nothing” is not, by definition, something which thus can serve as a demarcation between “our universe” and “outside our universe”. So if there is nothing at the edge of our universe, then our universe doesn’t have an edge. The only thing at the edge of our universe is our universe. Which means it is absolute, and singular. Which means it’s infinite.

But if the answer is “something else”  and that something else exists alongside our own universe in a shared reality then clearly our universe isn’t the Universe, but there is a greater universe which comprises both our universe and whatever is outside of it but in the same realty. But if that something is in a different reality then we couldn’t claim it’s real in the first place, because we’d have no frame of reference for a separate reality beyond our own. Which means we couldn’t make any claims about it, least of all that it exists at the edge of our own universe.

No, no matter how we try to explain away or equivocate, we are forced to admit that the universe is singular, it is infinite, it is a vacuum, and thus all which exists in it does so only relatively to each other. And thus, any movement is relative, and thus non-actual, and requires a conscious constant—a conscious reference—to conceptualize “movement”. Movement, and all of reality itself, requires an observer.

END

The Redundancy, Errors, and Philosophical Implications of Time Travel Theory (PART 2)

The first problem with time travel theory is one which I have already obliquely addressed: the fact that time does not exist except as an abstract, mathematical construct. In other words, time is not a medium; it’s not a thing we exist in; we cannot travel through time because it isn’t there. Further, the admitted relativity of time according to General Relativity should make this clear to us. If time is relative to the observer, then it is utterly dependent upon the position of the observer AT ANY GIVEN MOMENT. That is, the observer’s CONSTANT frame of reference is “the moment”, or we might say the “perpetual present”—the constancy or perpetuity of his position. This “moment” or “perpetual present” is given temporal meaning by the observer’s CONSTANT frame of reference (and this is the Self-Aware Self…that is, it’s a metaphysical, not physical, reference) RELATIVE to other objects. If the observer and other objects share the same moment—the same “present”—then the relativity of time is purely theoretical. If the moment between the observer and other objects is different due to differences in acceleration, then the relativity of time becomes PRACTICAL..that is, the “time change” can be observed.

Of course the changes have nothing to do with time—time qua time—but I submit are a function of the relative difference in what I call the “direction of existence” (DOE) due to the acceleration of objects relative each other. And to briefly explicate my theory, it works something like this:

Existence is active, and therefore all objects move, or travel, in a root, “baseline”, or constant DOE. This is the source of gravity, I hypothesize, and is why objects with more mass have more gravity…they travel upon a larger or “wider” pathway of existence (POE) relative to less massive objects (this is also why light appears to bend around massive objects…light is moving past the POE, which looks like bending to an observer). When one object, A, accelerates (linearly, for example) relative to another, B, its “existence”, through an alteration along its DOE relative to B, “decrease”, which manifest measurably as “slowing” along the temporal continuum. In other words. because of the change in DOE as a function of acceleration in a new direction relative to B, A’s “time” when compared to B, using B’s time as reference, appears to decrease.

I understand that this is a very arcane and complex physical/philosophical theory, and the provided explication is by no means comprehensive nor is it intended to be. But I included it because I feel obligated to do so. It resolves all of the rational inconsistencies of time travel theory whilst remaining consistent with the scientifically verified empirical data. It shows how the “temporal” descrepancies in objects in different states of acceleration can exist without having to concede the causal, practical, physical existence of time.

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The next problem with the time travel theory is that time always sums to ONE when measured against itself in comparisons of relative temporal frames of reference. Now, I know that this may seem obvious, as time, being a continuum, is, of itself, in possession of no temporal value (that is, time is, itself, necessarily TIMELESS), and therefore is, of itself, infinite. And of course when you divide time’s infinity into RELATIVE values, these values must always sum (return) to the infinite ONE of time’s own “temporal” value. So relative comparisons of temporal frames of reference between objects don’t actually imply ANY changes to time, itself. And if time itself doesn’t change with changes in temporal frames of reference between objects accelerating at different rates, because these changes are relative, then the temporal differences measured between them don’t actually have ANYTHING TO DO WITH TIME. Traveling through time doesn’t produce any changes in the timeline, itself. So how do we assert that time has changed for each object relative to one another if time hasn’t actually changed at all? As soon as we attempt to measure temporal changes utterly independent of the timeline we have contradicted ourselves. Time is exactly the same for all objects ALL the time, because time cannot change. All temporal “changes” are, by the theory’s OWN ADMISSION, a function NOT of time but of the relative position of the reference. There are only “temporal” changes when we make time RELATIVE TO AN OBJECT said to be “in time”. Thus, time travel has nothing to do with time and everything to do with how we humans ABSTRACTLY define a relative difference between objects. That ABSTRACTION is called “time”; time is not a thing, itself. Like “speed”, or “direction”, or “weight”, etc. etc. it’s a concept humans use to cognitively organize their environment.

*

Person A travels away at light speed from planet X on which remains person B. He returns after five years to discover that person B has aged 20 years.  But let’s not focus on person A. Let’s shift our attention to B. Is it possible that he, like A, can be said to have “time traveled”? Why yes it is. With respect to the relativity of time, the temporal comparison between A and B is likewise relative. Which means that to the same degree A has “time traveled” to the past with respect to B, B has “time traveled” to the FUTURE with respect to A. If time is our plumbline, and time is relative, then this must be the case. It cannot be any other way.

Let’s speak non-relatively for a second. From the point of view of A and B independent of each other, time has passed equally. That is, from their own independent frame of reference nothing has changed…time has passed the same as it always has. They are comfortably ensconced in their “perpetual present”. It is only when the relative comparison is made are there any temporal differences noted. So, this being the case…that is, the fact that time is only RELATIVELY different and not FUNDAMENTALLY different means that if person A has traveled to the future, and the change in time is INEXORABLY attached to the position of B, then person B must have traveled to the past in equal measure. The temporal relationship is proportionally inverse and fundamentally related. As one travels to the future the other travels equally to the past. Person A has gained time relative to person B, and B has lost time relative to A. Thus, despite the fact that A is the one who traveled at the speed of light, BOTH A and B have “time traveled”.

So the only way to “prove” time travel is to make a relative comparison, but as soon as we do that we must accept that both A and B have traveled in equal but inverse degrees, which means that time, on the whole, itself, hasn’t changed at all. Time is absolute. It, of itself, just IS. IT is constant; the change is purely the observer’s perception. Like an hour glass, the sand can shift from one side to the other, but the amount of sand remains constant. Any “change” is purely an abstraction. There is no OBJECTIVE change in how much sand is in the hour glass at any given moment. The sand itself just IS.

Time travel theory doesn’t prove the existence of time, time’s existence being implicit in the assertion that time can be traveled. Time is simply an abstract, mathematical construct spawned from man’s mind, as a function of the mind’s unique and extraordinary powers of conceptualization.

END

The Redundancy, Errors, and Philosophical Implications of Time Travel Theory (Part ONE)

Undoubtedly, we all have heard of Einstein’s time travel thought experiment, which is made according to his principles of General Relativity. Without going into the small details, we understand that this theory is predicated upon the idea that movement through space-time is relative between observers. Now, if you are familiar with my blog you likely have been exposed to the rational inconsistencies which undermine the assertion that space and time (space-time) are existent. That is, that they are things which have existence in “objective, ontic reality” rather than abstract cognitive constructs; that they are THINGS, not simply ideas, as it were. I will briefly summarize these inconsistencies now:

First, space.

Space, being a vacuum, is by very definition the ABSENCE of things; it is not a thing itself—for this would invalidate its very purpose, that is, to serve as the CONTEXT for physical distinction, precisely because it is, itself, NOT physical. As soon as it becomes “objectively existent”, then it is no longer the distinction between things but a thing itself, which therefore leaves the distinction between objects in space, physically and empirically, undefined. In other words, if space is a thing. then what is the space between space and the things which are said to exist in it?

And time.

Time is similar to space in its rational inconsistency (as an object, existent) in that if we attempt to give it some kind of implied or explicit physical boundaries, then its meaning and efficacy collapse into the circular logic. Often we here the phrase “the beginning, or the end, of time”. But time can have no beginning nor end because by definition it IS the beginning and the end. Further, if we give time some kind of implied spatial boundary by appealing to objects as being “in time” or passing “through time”, then we admit that objects in themselves are fundametally timeless. This presents us with an unfortunate contradiction in that what is timeless at root cannot also be utterly obliged to time. And as far as I can deduce, once time becomes part of “objective reality” there can be no possible frame of reference for anyone or anything being OUTSIDE of it, so, as with space, attempting to make a distinction between time and that which exists “in it” becomes a fruitless pursuit.

Also, past, present, and future are mutually exclusive temporal contexts; from the observer’s frame of reference, the present is INFINITELY the present. He exists in the perpetual NOW of his SINGULAR conscious perspective (the “I” of human existence). And this infinite position of the Present is bookended, INFINITELY (absolutely), by the future and the past. People will counter my criticism by declaring time a continuum. And indeed it is. It is a continuum with no beginning and no end and thus it is infinite, and thus any values derive from it (e.g. past, present, future, specified in numerical/mathematical degrees, like minutes, hours, years, etc.) are degrees of infinity, which must necessarily be purely abstract. For there is no such existent THING as a “portion of infinity”. In other words, past, present, and future are components of that which has no beginning nor end, which makes them components of the infinite. Which of course is a meaningless contradiction in terms, practically/ontologically speaking.

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The root of the problem with assuming that space-time is anything other than a convenient, entirely abstract, mathematical concept and context (called a “coordinate system” in physics, I think) is that it invariably descends into an abyss of infinity, and this makes it ontically irrelevant. In other words, without the objects said to exist in space-time, space-time has no relevance, meaning, or efficacy to physical reality.

Space-time can only exist as a function of the objects in it. Which is to say it then must be purely a function of man’s powers of abstract conceptualization. Man makes purely cognitive, conceptual distinctions between the objects which he observes, including himself (his body)…and one of these distinctions is “space-time”.

Scientists should be extremely wary of straying too far from the mathematics which are the bedrock of their school of thought. Their intellectual milieu is not the philosophical, as much as they seem to insist that it is. But philosophy does not deal in the abstract…at all. It does not deal in “degrees of infinity” as I like to refer to mathematics. It deals with rational consistency…it has corners, boundaries of conceptual compatibility and congruency (or it should, anyway, if it is proper and not madness). In philosophy, an Is Not (e.g. space) cannot also be an Is (e.g. that which physically interacts with the physical). In philosophy, the divine cannot be rationalized away by simply labeling  it “Laws of Nature”. In philosophy, there must be a well-defined distinction between the Observer and the Observed. In philosophy, human consciousness plays a key role in the explication of truth, it is not punted into the cosmic abyss of “epiphenomenon”.

I suck at physics and math…always have, so I don’t pretend to be an expert in the fields, even to the point of calling THEIR scholars fatuous or pseudo-intellectuals, as is often the reverse case. In my experience, the better one is at science/mathematics the worse he is at philosophy, though I do admit that this observation is mostly anecdotal. But as a general rule I don’t need my theoretical physicist to be my philosopher any more than I need my accountant to be my plumber.

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So, you are familiar with the time travel theory, and it goes something like this: Persons A and B are on planet X. Person A travels away from planet X at the speed of light and then returns after five years from his observational frame of reference, which turns out to be 20 years from the frame of reference of person B. Now, as I said, math is not my strong suit, so I’m adlibbing the numbers here, but you get the idea. Time passes much more slowly for person A relative to person B.

It is important to mention that this theory is supported by a sufficient amount of empirical evidence, particularly those experiments, done in various contexts, which employ atomic clocks as temporal gauges. The “temporal distinction”—which is the alteration in the relative function of atoms in test subjects measured against a temporal reference, with acceleration/speed being the only functional difference—is measurable and repeatable. And so it is clear that there ARE indeed what I would call ACTUAL existential differences based upon relative distinctions in acceleration and speed. This is not hypothetical. It is real. Existence is indeed different, and fundamentally so, between objects that that travel at different speeds.

So what’s the problem then with the time travel theory? Experiments seem to show that it checks out. Well, it is not so much that it’s wrong but that it’s misleading. Now, I’m not suggesting that Einstein himself  intended the theory to mean anything beyond its mathematical parameters and implications (I’m not actually sure), but I do believe that since Einstein the time travel theory has implied some philosophically profound ideas that are now erroneously throught proven true. Like “time is real”, and that we all “exist in it”, and thus we do and can “travel through it”. ALL of these assertion are utterly false, and THIS is what the time travel experiments ACTUALLY prove.

END PART ONE