On 11/8/2012 10:22 AM, Bruno Marchal wrote:
Hi Roger,

That is exactly my question! How does Platonism show the contingent to be necessary? As far as I have found, it cannot show necessity of the contingent. In the rush to define the perfect, all means to show the necessity of contingency was thrown out. This is why I propose that we define existence as necessary possibility; we have contingency built into our ontology in that definition. ;-)

In which modal logic?

What you say directly contradict Gödel's theorem, which shows, at many different levels the necessity of the possible. We even get that for all (true) sigma_1 sentences (the "atomic events in the UD execution) p -> []<>p, that is the truth of p implies the necessity of the possibility of p, with []p = either the box of the universal soul (S4Grz1), or the box of the intelligible or sensible matter (Z1* and X1*). The modal logics becomes well defined, and allows, in Platonia, all the imperfections that you can dream of (which of course is not necessarily a good news).


Dear Bruno,

How is it that you can write a wonderful passage (reposted below) in a poetic tone, dipping down into precision and rigorous detail and I can understand it and yet if I write in a similar tone, it washes over you like an solid wave of noise.

The real shock with "modern" comp is that now we know that even heaven is not perfect. It contains many doors to hell. And vice versa: Hell contains doors to heaven. The main difference is that it is easy to find a door to hell in paradise, and it is hard to find a door to paradise in hell. And there is a large fuzzy frontier between both.

The idea that arithmetical platonia is perfect is a rest of Hilbert's dream (or nightmare as some call it). With comp even God is not perfect. "He" is overwhelmed by the Noůs, and then the "universal soul" put a lot of mess in the whole. At least we can understand the fall of the soul, and the origin of matter. Matter is where God lost completely control, and that's why the Greek Platonists can easily identify matter with evil.

It is the price of Turing universality. The existence of *partial* computable function, and, with comp, of processes which escapes all theories. The happy consequences is that, by such phenomena, life and consciousness resist to normative and reductionist thinking. The universal machine is born universal dissident.

You demand from your critics far more than you demand of yourself. I am trying to extend your beautiful work, not to rubbish it or heap derision on it. Could you be a bit more equanimous <http://www.thefreedictionary.com/Equanimous> with your interpretations?



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