On 08 Nov 2012, at 21:47, Stephen P. King wrote:
On 11/8/2012 10:22 AM, Bruno Marchal wrote:
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
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).
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.
I don't know. I understand a paragraph, or I do not.
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 Noùs, 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 just try to understand. Perhaps you did contradict yourself too much.
I am trying to extend your beautiful work, not to rubbish it or heap
derision on it.
No, you criticized the main point all the time, like if you were
closer to Craig's view. I respect all views, so this is not a problem.
But when people are wrong, I told them, politely. Craig is consistent
as it assumes non-comp. You are not. You keep saying that you accept
comp, but then you do a vague theory in which 1p, matter and even time
seems to be assumed at the start, contradicting the consequences of
the UDA. Anyone having even just a passive understanding of the UDA
can see that there is a problem there.
It seems that you don't understand the UDA. Indeed you talk about
flaw, and then you never show it, you just point on your different
opinion, and you just provide links like if I should read them to find
a flaw. But this is not a valid way to proceed. Whatever *you* can
read and which can help you to find the flaw, should help *you* to
find it. If it is genuine, I will recognize it, even without reading
In science there is just no disagreement, except on axioms or
theories. If you believe there is an error, you have to find it and
make it clear to everybody.
Pointing on your different conception of reality is not the same as
finding a flaw in a reasoning.
Could you be a bit more equanimous with your interpretations?
I think that you might be confusing science and a certain type of
philosophy. Convince yourself that you can explain your basic idea to
a 14 years old, without any jargon.
UDA is already a way to explain AUDA without jargon, somehow, and I
have tested fro years on many people, and defended it, with AUDA, as a
thesis in computer science, without any problem of understanding. My
opponents; literary philosophers, have only attacked me on things that
I have never said, and they have their own agenda, unrelated with the
topic. I have published everything in the eighties, and as a political
opponents to the rule "publish of perish" I publish only when people
asked, and insisted.
I am equanimous, but I am a scientist dedicated to rigor and
precision, and I am working in a field sick of wishful thinking, vague
thinking, and a lot of politics, since *many* centuries, and probably
in conflict with old brain subroutine, which explains the
difficulties, for many.
You have just to work more on the clarity issue. You were just
contradicting yourself once more in this post, as you keep saying
there is a flaw, and now you say that you want to extend the work.
Sorry but this does not make sense. I talk frankly. Take it as a mark
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