But when you said in your statement in the blog above that ‘This analogue/digital interaction is an interesting point which deserves further study’ that really was encouraging.

Given that this whole paradigm may be generalizable from the relationship between the ‘analogue’ continuum of the res potentia of Quantumland and the ‘digital’ res extensa of the actualized fabric of space-time (where individual ‘frames’ emerge out of the underlying continuum as actualized events sort of like a movie film or video camera records real motion as ‘cinematographic’ sequences of individual stop-action frames) to other situations in which a ‘smooth’ continuum articulates with and shapes a discrete ‘striated’ elemental ‘set’, understanding exactly how this ‘articulation’ between res potentia and res extensa operates must have a big ‘pay-off’.

To go back to the helpful (for me at least!) knitting metaphor, exactly how does the ‘knitting process’ involved in taking the continuum of the ‘yarn of potentiality’ within the realm of res potentia (RP) and transforming it into the ‘actualized scarf’ comprised of individual ‘stitches’ (ie. ‘knots’) within the realm of res extensa (RE) work? How are these two realms, RP and RE, understood as ‘mutually implicative’ and coherently integral? What is it that binds them together? In terms of Peirce’s metaphysics, this is the phenomenological category of ‘Thirdness’ that would processually mediate between these two realms of RP and RE.

And, from the perspective of processual dynamics involved in this mediation, how does the understanding of how time is constituted play a role in this?

And how might we be able to move between homologous systems that operate with similar configuration and dynamics to generalize our understanding of the details of the underlying articulating dynamics?

]]>I am just makiing the points that involve..

1. linking in Peircean metaphysics may actually provide some additional clarity and possible experimental direction

2. linking in Iain McGilchrist’s theory of Divided Brain function may add a really interesting connection to cognitive neuroscience

3. looking at how the relationship between a foundational ‘analogue’ submerged continuum of potentiality that is categorical theoretic and ‘topological’ and a surfacing ‘digital’ actualization that is set-theoretic and ‘typological’ might be generalizable to other situations beyond quantum mechanics.

I note that Stuart Kauffman has written about the construct of the ‘adjacent possible’ which is a very powerful concept about the interrelationship between possibility and actuality, and my biosemiotics colleague, Donald Favareau has written about a similar concept in the framework of semiotics that he calls the ‘relevant next’ in this very interesting paper…

https://www.ncbi.nlm.nih.gov/pubmed/26276465

What is interesting about what Donald has done is that he has taken these ideas and actually put all of this into a Peircean biosemiotic context.

Again, I think the crucial difference is the distinction between a continuum and a discrete structure where the logic of the former is ‘intuitionistic’ while the logic of the latter is ‘classical’.

Personally, I think the implications are MASSIVE!

]]>There is a divergence to which the authors admit at the end of section I on page 4 between ‘varied approaches to fleshing out the metaphysics in specific terms.’ This is where I think that the scientific evolutionary metaphysics of Peirce, his ‘three phenomenological Categories’ and his ‘semiotic realism’ (which are not referenced by any of the authors) may actually have some heuristic value.

However, the issue of ‘intuitionistic’ logic (ie that neither the PNC nor the LEM are in effect) being applicable to res potentia while ‘classical logic’ applies to res extensa, would follow directly from the recognition that res potentia constitutes a Peircean true continuum on which the ‘logic of continuity’ is applicable (see F Zalamea’ s book titled ‘Peirce’s Logic of Continuity’), while res extensa is constituted by discrete actualizations that arise out of the foundational continuum of the res potentia. So, in accordance with Peircean metaphysics, the critical distinction between res potentia and the discrete macroscopic actualizations that constitute res extensa is that the former is, in fact, a ‘true’ (ie. non-Cantorian non-countable) continuum while the latter is clearly not. That is a crucial distinction.

It aligns with the general idea that I think I see in ‘relational realism’ (although I need to get ME and EZ’s book to verify!) of a ‘category theoretic framework’ of a dynamical topological approach to quantum event structure out of which the ‘set theoretic framework’ of spatiotemporal extensiveness and its metrical structure emerges. The crucial difference being that the former topological approach is definable on a continuum while the set-theoretic latter is not. If I have this right, then that is really huge!

And, now, bringing McGilchrist’s Divided Brain Theory into the picture, it is the right hemisphere (RH) that connects to the continuum of res potentia, while it is the left hemisphere (LH) that connects to the discrete macroscopic events that constitute res extensa. The problem with Cartesianism is that it privileges res extensa over res potentia–in McGilchrist’s metaphorical terms, it empowers the Emissary (LH) to dominate the Master (RH). And that is a fundamental problem as McGilchrist details in his book, ‘The Master and His Emissary. The Divided Brain and the Making of the Western World.’ What Peirce does is to provide a metaphysics that, in fact, conceptualizes a category of reality encompassing the level of the actual called ‘Firstness’! So that in fact ‘actualism’ is not only ‘not obligatory’ but ‘secondary’. It is our issue as a species that we have taken the synecdoche for experience that we call language and put it on a pedestal. And that is highly problematic. We have equated the reality of experience, much of which is ineffable but still within the realm of interoceptive affective introspection, with the actuality of what can be articulated in language.

Yes, I totally agree that ‘a static block world comprising no more than a (discrete) set of actual events cannot be a dynamical ontology.’ Absolutely! A set of points does NOT make a continuum! The block world ontology is a ‘cinematic’ digitized synecdoche (a piece-wise approximation) of the underlying real and continuous ontology that forms its foundation!

I have to get back to work, but wanted to make sure that I got through the first part of this paper and responded. ]]>

The other aspect that I think is attractive about this metaphor is the idea that one is taking a continuous ‘line’– the yarn–and turning it into a fabric structure by tying individual knots which then become the discrete individual elements, the discrete events of the space-time fabric as you have described them above.

The idea of the continuum of Quantumland being connected to the discrete events that unfold in the constructed space-time fabric has an interesting parallel in a theory of organismic operation that involves a digital self-referencing and self-defining ‘memory’ coding scheme (e.g. the DNA in a cell) linked to an analogue coding scheme that provides continuous communication between the organism itself and that which is extraneous to it, and supporting the performance of purposeful action that can be taken by the organism in the context of its environment.

See, for example: http://see.library.utoronto.ca/SEED/Vol2-1/Hoffmeyer/Hoffmeyer.htm

So the idea of an ‘analogue’ continuum interrelated with a ‘digital’ or discrete system also seems to be evidenced in the basic analogue/digital distinctive interactive processes through which an organism is organized and self-actualizes (analogue) while also having self-defining memory that supports autopoietic self-perpetuation (digital).

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