On Sat, Nov 20, 2010 at 8:51 AM, Evgenii Rudnyi <use...@rudnyi.ru> wrote:
> Have I understood you correctly, that the current discussion has been
> already predetermined by the initial conditions of the Universe?
Well...maybe. But I'm not overly concerned with the question of
whether the causal laws of the universe are deterministic or
probabilistic. The implications are mostly the same either way.
And it's the implications of there being causal laws that mainly interests me.
So we have orderly perceptions and ask where the order comes from.
Perhaps causal laws? But then where do causal laws come from? What
causes causal laws?
And why our causal laws instead of some others?
Do these "causal laws" actually cause some things to happen and
actively prohibit other things from happening? Or do they merely
describe what happens, without any actual causation?
In other words, is it the case that A) nothing *can* violate the laws
of physics, or is it merely that B) nothing *does* violate the laws of
If A), why not? What enforces the causal laws?
If B) why not? Why do things happen *as though* there were governing laws?
I lean towards B. There are no causal laws, and there is no reason
that things happen as though there were.
Which is the gist of the Meillassoux paper that started the other thread.
> I am not sure that I agree but at least with computational irreducibility
> there is some logic in all this. Do you agree with Stephen Wolfram?
I thought it was an interesting talk. Things could be that way I
reckon. Though the problem is that things could be lots of other ways
If reality is as Wolfram believes instead of as Leibniz believed
(e.g., in Monadology), why is that? What explains the difference?
And then, what explains the explanation of the difference? And then,
what explains the explanation of the explanation of the difference?
And so on.
If reality is one particular way, we're faced with the question of
"why this way and not some other?". Which leads directly to infinite
regress, as above.
The only way to avoid this is to accept, as with Meillassoux, that
there *is* no reason that reality is this way.
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