Archive for the ‘Creation’ Category

The world is lacking an operational definition of intelligence that can lead to more exact thinking and to computer systems that help people to think more clearly and effectively. A good operational definition ought to be:

  1. Specific enough to be implanted as a procedure one that can be easily and readily followed.
  2. Motivational, manageable, measurable such that it leads to invention, progress, successful outcome.
  3. Attainable such that any baby can use the organism to sense and control entities and activities in its world or environment.
  4. Relevant, in that it is determinate of what is to become significant, or;
  5. Timely, and
  6. Salient

This definition (stated below) addresses two questions:

  • Where do we get the intelligence to deal with a growing, changing reality?
  • How does intelligence work to make changes in our favor?

Most researchers agree that human intelligence is observed in behavior, in particular, in language and through speech acts. The Sapir-Whorf theory of linguistic relativity, was summarized by the semanticist Stuart Chase, when he stated:

“First, that all higher levels of thinking are dependent on language. Second, that the structure of the language one habitually uses influences the manner in which one understands his environment. The picture of the universe shifts from tongue to tongue.”

Restating this linguistic theory as a systems theory and in terms of analytic and computational engineering, notational engineer Jeffry Long wrote:

“First, that all abstract thinking is dependent upon the existence or invention of notational systems. Second, that the underlying ontological inventions of the notational system one habitually uses influences the manner in which one understands his environment. Acquiring literacy in a major notation causes us to add a new dimension to our picture of the universe.”

Based on twenty-seven years of intimate experience, I can restate Tammam Adi’s theory of semantics based on Classical Arabic, in this way:

First, living in the world is a growing, expanding experience or (ontogenic) process in which we make things (speech, nouns, names; things, artifacts, etc.). The words of language are made of abstract structures referencing bits or segments of this growing/making reality that we construct and utilize for common edification and understanding.

Second, the growth in common and social sense, along with modern languages, rests on ontogenetic intelligence in the organism of mind and on the success of its notational system: its elementary (ontogenic) processes and semantic rules, and its recognizable symbols (e.g. alphabets) and system of writing. Collectively, we call these “ontological inventions” for making progress.

Thirdly, word structure is composed of clusters or configurations of ontological inventions involving and representing both real and abstract entities and activities, arranged in such way as to be productive (of making sense, meaning, things) of understanding.

With Adi’s theory of (algebraic, axiomatic) semantics, it is possible to specify the ordinary conditions and ontogenic controls of sapience in the following concise and formalized way:

There is a self-organizing mechanism (regulating schemata) comprising:

  1. the polarity of an abstract entity, representing engagement conditions, (G) distinguishing the involvement and participation of oneself and others, (G={Self, Others}) in;
  2. a symmetrical relationship (R) crossing the polarity of an abstract procedure, representing an ontogenic orientation and boundary conditions
    (T={Open, Closed}, and R=T X G) for;
  3. a set of invariant and elementary processes
    (P={assignment, manifestation, containment}) being structured by the abstract entity, using the polar procedure for growing and making (sense, understanding, artifacts etc.) and;
  4. which schematic arrangement of such entities and activities generates symbolic and semantic operations (syntactically) carried out or produced (i.e. interpreted) by enacting them (via speech-acts, etc.).

We call this intelligence and we say: “Intelligence is the organism of a mind uniting (abstract and real) entities and activities in such a way that they are productive of regular changes from the beginning until the end.”

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The Wikipedia entry defines Quala thus:

Qualia (play /ˈkwɑːliə/ or /ˈkwliə/; singular form: quale (Latin pronunciation: [ˈkwaːle]) is a term used in philosophy to refer to individual instances of subjectiveconscious experience. The term derives from a Latinword meaning for “what sort” or “what kind.” Examples of qualia are the pain of a headache, the taste of wine, the experience of taking a recreational drug, or the perceived redness of an evening sky.
One might argue on this evidence that the definition applies only to some subjective qualities of a macro and  external experience while the most subjective experience of the organism must be, can only be, that internally generated experience of the individual self.  The quale of inner-experience cannot be a “macro” quantity, symbol or component such as the amount of pain or even the word, or the uncountable shades of red.  I can personally attest that one may know pain without also knowing how to interpersonally express or symbolize it.
I am not alone in believing that “qualia,” if it be an identifiable sort or kind of particular — salient to the awareness and consciousness, must instead be a micro, molecular or morphogenetic quantity representable in an associative network of firmly grounded states, (grounded in physical laws and causality).
I am aware, for example that my own inner-experience is conditioned by the homeostasis of the structure and function of my central nervous system; (not only the brain) the brain and its sensors along with the metabolism.  The objects of my inner experience are felt and reflected upon because I am emotionally invested in being here and now and in being me (the present particular “I am”).  
This emotional investment (from which one feels things) forms a feedback loop caused by the modal transformations of exogenous matters of the ecosystem and interpersonal realities into the conscious endogenous energy of self-realized experience.  It ought go without saying that I am also emotionally invested in the modern social world, (I have been raised with an American and interpersonal worldview) and I am socially, professionally and politically engaged in interactions with others.
A worldview is more than just a belief, opinion or perspective.  A worldview is a framework of ideas and beliefs through which an individual, group or culture interpret their conditions of existence.  I have more recently been developing the idea that modern ethnographic worldview is not an invention or a construction, rather it is an expression of poiesis: a creation or production of that which is named by the combining roots of organism.  
The expression of which must be seen in light of both morphogenic and “ontogenic” properties in that there are a set of semantic rules that govern ontogenesis (i.e., growth of the morphogenic fields of language from the simple to far more complex forms of expression).  The macro field of “human reality” is seen as an expression of this biogenic field of organismic poiesis, rather than as a social, cultural, literary or political construct, or any other ethnographic construction.  
Poietic semantics operates (in intelligent people) by unifying and focusing intuitive cognitive processes (onto rudimentary elements and operations of poiesis and organismic function) and by regulating interprocess interactions and individual (endogenous semiotic) rulemaking.  I can vouch for the idea that the uptake, adoption and retention of a poietic worldview affects associative thinking in intelligent people (it anchors them; it gives them an objective and transformative hand-hold in a sea of assumptions) from more than thirty-years of personal experience.  
A poietic worldview engenders (in its learner) an exactness in the immediate conception of the elements and operations of poiesis (i.e. it is a concretion of Daniel Kahneman’s system-1 type thinking (i.e it is not AI nor analytic/reductionist)). It synthesizes the components, elements and influences of associative thinking, making such thinking that much more concrete and reliable.
Here is a short video overview I prepared recently that can be shared and downloaded.  

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This post follows on my last introduction to an objective point of view and it continues exposing Adi’s semantics and the objects of the metalanguage he developed to help explain the relation between language, thought and basic or fundamental existence.

In this post I will charaterize, once again, the idea of conception.  Instead of using a psychological or psychoanalytic language as I have in the past, I will return to the physical theme that guided early research, after finding support for these ideas in Bohm’s book On Creativity (mentioned previously), to introduce the semiotics of creativity.  In this context, semiotics is seen as a system for the interpretation of symbols and creativity is simply the ability or power to create and to conceive (e.g., to form or devise a concept).

In what follows, I will show how the symbols of language are steeped in the creative forces of Nature so that we may extract the flavor and meaning of life.

As I have reported elsewhere in this blog,  computer scientists and linguists are fond of propositional theories that turn beliefs into statements and assertions that can be aggregated into data.  So, it has been difficult showing computer scientists, logicians and programmers, that there are other ways to process meaning.  What is called ‘semantics’ in the computer industry is the epistemological truth or correspondence between such stated beliefs or assertions.  This is all good, even rational, yet somehow ‘artificial’.  This has been demonstrated in the past and more recently with game-playing computers.

The ‘epistemological methods’  do not account for the ‘natural causes’ of human perception or the production of belief. This may be hard to grasp fully, yet, one intuitively knows that their ability to act or judge (also seen as an action) is subject to physical forces and conditions, arising from within and without, and to the passage of time.  Dr. Tom Adi discovered the essential nature of these physical powers and creative forces while looking for semantics in samples of a historically consistent language.

The semantic logic of the poietic-side (generative) use of language derives from physical processes: Upon enduring (more-often after appreciating) the forces and powers behind prominent events — take one that evokes a familiar, if not pleasing, sensation X — a Speaker S may find they can fashion physical gestures and symbols and actual procedures (moving towards, away / forward, backward, etc.) into mental tools. Such tools are used for projecting the idea (the configuration or arrangement of objects and procedures) that causes X, where the sophistication and use of such tools increases over time. Children often learn repetitively; by simulating or causing a physical procedure (influencing X) to reoccur.

Such ’physical procedure’ (explained more fully below) may be carried out in the imagination or for real. There is nothing mysterious about sensation X. It is defined according to practice as a palpable feeling or perception resulting from something that happens to or comes into contact with the body. It is physical nature that all living organisms have a proprioceptive sense; one that relates to the stimuli connected with the position and movement of the body. These stimuli, produced within the organism, are sensations that cause further reaction or response. Most people have witnessed a flower turn its petals to the sun.

The sensation that moves the flower is produced from within, from a sense of the extent, direction and force of impinging stimuli, i.e., For the flower, the ‘meaning’ is in the orientation of the flower in respect to the natural forces moving it to take the ‘right’ position. Moral and other distinctions holding mind and body apart are unnecessary to one’s proprioceptive sense of the position, location and relevant extent of objects and forces in one’s immediate presence.

While all living beings have a proprioceptive sense of being at their discretion, (to avoid running into things, face in the right direction, or simply satisfy their role, etc.) humans beings also have limited dominion over the creative forces of nature to go along with their animal instincts. It is human nature to uncover or discover the physical nature that causes one’s experience. One can use or abuse these powers and act in many ways, though mainly, one acts to change the future and one may act as if the future is irrelevant. The liberty and power to judge plays a major role.

As everyone does or should know very well, we cannot pass physical nature from ourselves to others, we can only project our own sensations as ‘sense-data’ — the idea that something (in the surrounding environment) affects us or causes X. We expect others can “feel” the same way or “see” or “sense” the “controlling presences” (often, even without quite knowing them ourselves).

The meaning in this sense-data is gathered up in the symbols we use to project the idea that causes sensation X. Others have to ‘get’ or apprehend the idea that produces sensation X.  To ‘have meaning’ is to be capable of causing sensation X to arise. Any useful sign must indicate a physical procedure: the forces and conditions that characterize the extent (limits and relevance) of objects in respect to a perceptible position or location and relevant extent of sensation X that a Speaker S desires to be produced in a Listener L.

Plainly, what is called the idea (here) is the position and power — of the particular configuration of being, forces and conditions — that produces sensation X and causes the anticipated reaction in an individual. The problem today is that the meaning of ideas, — the bearing of such forces and conditions — can be confusing, tacit, vague or ambiguous; hidden behind a plethora of speculative, metaphorical or subjective references projected using ordinary speech-Acts A.

Now let us turn our sights onto that ‘physical procedure’ and characterize the forces and conditions involved in the creation of meaning and the production of significance. A focal interpretation of such forces of production P and conditions of existence R is at-hand.

The formulation that follows derives from Adi’s theory of semantics, where the abstract objects of Adi’s metalanguage objectify natural operations, forces and conditions. These sets of objects, defined below in mathematical terms, construct a conceptual polar coordinate system given folks share a proprioceptive sense of being (a body in motion, oriented in space and time).

While a skeptic might accept a claim that humans are specs on a rock hurtling through space, being a body in motion in space and time is only slightly more abstract and ‘being human’ claims little more. It claims the need for knowing one’s position or location, power and relevant extent, in respect to other states and objects in the same dimension. Adi’s arrangement interprets the limits to the natural system of objects, forces and states present to interpersonal experience from a proprioceptive point or value.

Computationally, any sequence, function, or sum of a series (such as a series of sounds or phonemes, i.e., signs) can be determined to be progressively approaching or receding from this point or value, i.e.; its bearings can be determined.  If meaning is determined to be the property of something existing, said or done to impact one’s sensations  — as it appears to be — this functionality appears critical to predicting significance or pertinence and relevance.

It has been difficult for most people to understand how the positions of arbitrary objects and vague forces and conditions can be characterized or calculated from language. Many linguists quickly dismiss the whole idea as radical, incomprehensible or impossible, out of hand. It does not make them ‘right’.

Language is widely considered to be like a map of the territory of reality.  People use maps to get and set their bearings. People use language to navigate the world of other people and their opinions, along with other objects, things and feelings. Now that you have been introduced to this point of view, I urge the reader to think critically about what follows in connection with the examples that are included at the end of this characterization of Adi’s semantic objects.

While these forces and conditions are taken to be axiomatic, the implications can be barely perceptible. So I will first characterize the sets of (real) forces and conditions emanating from or impinging on the senses.Then I will present Adi’s semantic matrix where, essentially, thought and action, theory and practice, meet. The intersections of the matrix are overlaid with examples of legitimate workaday representations. Here first are the objects and sets comprising Adi’s semantic metalanguage; focused on the semantics of creativity (the ability to create):

Based upon semantic findings from a study of Classical Arabic, we assume there exists a changeless and universal content to life, a set of creative forces P, necessary to the body of conception, order and change in life:

P= { p(i) | i = 1, 2, 3 } =  {assignment, manifestation, containment}.

Supervening on these forces are a symmetrical set G of psychosomatic states: G={self,others}, symbolizing unity and plurality, and; a symmetrical set T of biophysical states: T={open,closed}, symbolizing propagation and restriction. When the objects of these sets are crossed, they reveal a fixed (and rich) set of conditions R that marshal the forces P into elementary (and evolutionary) processes or procedures:

R = T x G = { r(j) | j = 1 to 4 }                                                                                   =  {(closed, self),(open, self),(closed, others),(open, others)}.

The objects organized by ‘self’ and ‘others’ are seen as categorical beings objectifying engagement conditions present at all human and social events (wherever these entities are in relevant configurations in the same dimension). The states ‘open’ and ‘closed’ also organize categorical beings. Instantiations of these states objectify boundary conditions. Some may associate these categorical beings with Whitehead’s “controlling presences”. A natural symmetry holds between these objects and conditions R and objects organized by them. Symmetry is found at the root of life itself.

The former conditions objectify natural bonds formed from sensations of attraction and engagement.  This asserts nothing more than that the bare abstractions ‘self’ and ‘others’ stripped of any other associations yet afford a (concrete) sense of attraction and engagement (with unity and plurality) necessary to the formation of bonds.  The latter conditions afford a sense of the scope and constraint of present boundaries (e.g., the scope of space, distance and the constraint of time).

In essence, there are two-sides to each state of being influencing the bonds and organizing the bodies in motion or flux and present at any event.  The intersection of the conditions R with the set of forces P objectifies the valence of binding, unifying and organizing significant objects, forces and conditions into procedural states of being.

The selection and formulation of physical procedures — composed in respect to R of P — determines the type of polarity in the relationships R that ensue; whether applying or acting on the creative force of nature as implied by words and language. Adi derived four perceptible types of orientations from the crossing of boundary and engagement conditions. The valence of relationships R affords a sense of choice or bias; giving direction to, or unfolding: inward, outward, or being jointly or disjointly engaged.

The elementary processes, ‘Assignment’, ‘Manifestation’, and ‘Containment’, comprising the set of physical forces P within our dominion, are easily recognized as the creative forces of change when transformed into physical procedures and participatory acts of assigning, manifesting and containing; a capability to change the future in accordance with the conditions of existence R, described above.

Each speaker S marshals these forces and conditions in order to educe (to develop or bring out the latency of X, i.e., the potential of) the idea. The syntactic arrangement of consonant sounds encode symbolic processes that project the physical processes bearing on X.  It is here that there is harmonious agreement (semantics) or fidelity (or not).

Consequent to this view, a speaker S should (naturally) choose words and use language (speech-acts) A in such a way as to designate those physical forces P and (identify) the objects, states and relationships R that bear upon (or will have relevance and bearing to) Speaker S or Listener L or both S and L –from an objective point of view that S and L can and do share.  This prediction was tested by constructing a conceptual search engine (commercialized as Readware) that transforms arbitrary sequences of text and inquiries into values according to this theory. The search engine showed outstanding performance in tests that measure relevance, recall and precision in text retrieval programs. It also passed reading aptitude tests.

The results show that we can indeed construct a general point of view that thereafter predicts relevance and significance in matters presented to that objective viewpoint, one that can be readily implemented in computer logic.  A proprioceptive point of view proves to be an objective point of view; a view that is psychologically sensible to both S and L and that includes a sense of the internal unity of self-awareness and the external plurality of others, as well as a sense of the states of propagation and restriction, as categorical beings in and of themselves.  See the table below for examples.

The logic of the esthesic-side (aesthetic) understanding of language is explained as follows: in order to educe sensation X Listener (/reader) L filters the idea from within the projected sense-data –while decoding speech-act A.  If the idea is apprehended, its meaning is represented by the bearing of the forces of P and R to X; in which case we say that the meaning is induced in L, i.e., it causes the intended sensation X to actually or figuratively occur to L (i.e., appear to represent or symbolize a relevant form of physical power or influence). In such a case the idea and its meaning can/will cause sensation X to occur.  See the examples in the table below:

The Semantic Matrix of Creative Praxis

(the idea of conception)

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The comments to my last post have prompted this one.  I have often been confronted with disagreement; much more so than others. Being outspoken on the subjects of meaning and relevance accounts for some of the excess.  It seems as if most disagreement is rooted in a confused sense of relevance and meaning in the world.

I believe most people would agree that social and political problems hinge on a fundamental difference in points of view.  It is the same as saying that everyone sees or perceives of things differently.  It is the exemplification of the screen of relativity; that everything in the world is relative.  If everything in the world is relative in this sense of ‘being’ relative, it is relative first and foremost to the point of view of the observer.   This begs the question: Is it even possible that there is a shared and (relatively) objective point of view about existence?

If one cares to look into the literature of relativity and objectivity, it is fair to say that there is substantial confusion among academics.  The first cause of confusion, in my view and experience, is that people seem to forget they are subject to the physical and biological nature of being here and that confuses their thoughts and actions. Related to that is the way people lose touch with the nature of being in existence. It is pretty common to say that someone has lost their perspective. It could also be that they lose their point of view.  It takes critical thinking to find it again.

An important first step of critical thinking is to establish a point of view, for example.  If we are talking about meaning that people share, we also need a shared point of view. I will call this shared point of view “a proprioceptive insight to being in existence” and remark that it is an objective viewpoint that applies equally to everyone.

A proprioceptive insight relates to the stimuli connected with the position and movement of the body that are produced and perceived within an organism. We are concerned here with individuals, and the production or creation of meaning within human beings.  I will point out that when we include the “social context” in connection with such production, in addition to meaning connected with or reacting upon the position and movement of the human body, one finds the symbols and objects of language, and the leaders, cultures and institutions of human societies, numbering among the stimuli.

Proprioception is seen by some scientists, psychologists mainly, as one of the common senses.  In my view, all people develop their own proprioceptive insight that nonetheless centers on their own existence.  It is due to this fact, that everyone, in essence, everyone in a body, already shares the same point of view towards external objects and sense-data.  Some people are more aware of this than others.

Dancer’s, for example, exemplify a highly-developed if not exceptional and professional insight into the proprioceptive sense of their own bodies and the relationships of the movement and positions of their limbs –in a formal sense– according to the design of movement.  They posses a keen ability to recognize, or they acquire sensory knowledge of, the position and location and orientation and movement of the body and its parts. In order to create her work of art, using all her physical capability and know-how, the professional dancer strives to interpret the movement designed by the choreographer with the finest technical precision and detail and most obvious fidelity.

Few people will have the proprioception of a dancer and still fewer know or admit to such an objective view of the world –even while it is an essential element in the formulation of one’s knowledge; one that can be uncovered with critical thinking. It may be due to this sort of ‘forgetfulness’ and the adoption of contrary viewpoints that people lose sight of what is relevant, significant and decisive. So this post will examine the unfolding of meaning from an objective or proprioceptive point of view. Along the way, hopefully, we will see how a person can be easily misled. Note that I am composing this from experience that I will mention at the end.

To understand why this forgetfulness affects society, let’s start with what is learned in early childhood.

During the early months and years of their lives, children begin their learning by occupying themselves with apprehending the extent of the sensations to all parts of their bodies. In each child’s life, eventually one’s insight or knowledge of proprioception is extended to sensing external or projected objects and happenings (simple occurrences, events or beings in and of themselves) in relation to the position and location of the body or its parts. “Ultimately all observation, scientific or popular, consists in the determination of the spatial relation of the bodily organs of the observer to the location of ‘projected’ sense-data.” — Alfred North Whitehead in Symbolism Its Meaning and Effect (Barbour-Page Lectures — retrievable here. Note that: All quotations in this post are taken from this source.)

In this age of modernity, many people seem to wallow in immediate sense-data and their own inhibitions and diversions while they act as if the future is irrelevant and ignore salient facts that may determine their own fate. These people will often treat the sheer conditions of existence as accidental, or as something indiscernible, ineffable and unimportant; when exactly the opposite is true. As Alfred North Whitehead tells it: “The bonds of causal efficacy arise from without us. They disclose the character of the world from which we issue, an inescapable condition round which we shape ourselves. The bonds of presentational immediacy arise from within us, and are subject to intensifications and inhibitions and diversions according as we accept their challenge or reject it.

Whitehead goes on in his lecture to talk about and define causal efficacy and presentational immediacy at some length; I would urge my readers to take it in using the link above, it is not so hard to follow. Here and now, I want to focus on the conflict that arises from these bonds, the effects it has on the individual and society, and the forgetfulness that increases doubt and uncertainty. It is the conflict here that is also at the root of the failure to resolve substantial public and political issues; such as can be seen in the problem of terrorism.

Politicians have created this problem of terrorism that binds us to activities that do too little to eradicate it. The very notion of terrorism spawns its own form of presentational immediacy that causes the senses to be hijacked –in that one’s own attention is steered away from the possibility of resolution– being faced with a vague yet terrifying unknown clouds the senses with emotional anger or fear. This is the case in America, where many Americans gladly accept the erosion of civil liberties, once guaranteed by its Constitution, as necessary to defend against the inevitability of a terrorist attack.

There is as little resolve to defend against the erosion of civil liberties as there is to deprive terrorism of its existence in this world. As Whitehead defines it: “Irresolution in action arises from consciousness of a somewhat distant relevant future, combined with inability to evaluate its precise type. If we were not conscious of relevance, why is there irresolution in a sudden crisis?” For too many people, superstition, uncertainty or doubt is indubitably and simultaneously a part of the definiteness of the present; it affects people: making them unwitting pawns of the would-be “controlling presences” that lurk behind the projected sense-data –the presentation of terrorism in the popular press and in politically-charged rhetoric, for example.  But let’s not get hung up on politics.

Whitehead wrote: “The reason why the projected sense-data are in general used as symbol, is that they are handy, definite, and manageable. We can see, or not see, as we like: we can hear, or not hear. There are limits to this handiness of the sense-data: but they are emphatically the manageable elements in our perceptions of the world.

Note that much of the projected sense-data are symbols in some deeper sense, e.g., as politicians, religious leaders, experts, can be used as symbols in and of themselves; as well as the propositions, facts and information we get from or about experts, politicians and religious zealots in the news and on the Internet, for example. Most of what we take as symbol is generated from the immediate sense-data –such as one’s own symbolic conception of terrorism– and it takes its place among the manageable elements of one’s experience. We can surely hear and see as we like according to choice and free speech, but as Whitehead warned there are limits to this handiness.

When these symbols come to represent the inevitability of the way things are –to be taken as the controlling presences of now and the future– they have been taken too far. Referring to the manageable character and definiteness to the presentational immediacy of projected-sense data used as symbol, Whitehead tells us that: “The sense of controlling presences has the contrary character: it is unmanageable, vague, and ill-defined. But for all their vagueness, for all their lack of definition, these controlling presences, these sources of power, these things with an inner life, with their own richness of content, these beings, with the destiny of the world hidden in their natures, are what we want to know about.

Some people tend to take, or rather mistake, trending topics, popular knowledge and celebrity as what they want to know about –it is because of this feeling, perhaps, that celebrity is important to them. The trouble is that, for some, the mistaken person or object of desire joins the controlling presences in their lives.  Rap artists and comedians become role models. Dissidents and zealots command the press and the public attention. Neither politicians nor athletes can escape their celebrity.

Yet: “As we cross a road busy with traffic, we see the colour of the cars, their shapes, the gay colours of their occupants; but at the moment we are absorbed in using this immediate show as a symbol for the forces determining the immediate future.” Neither politicians, artists nor experts gets involved in this immediate task. How then can they rise to the occasion of being among the controlling presences in one’s own life?  Whitehead tells us by explaining that: “We enjoy the symbol, but we also penetrate to the meaning. The symbols do not create their meaning: the meaning, in the form of actual effective beings reacting upon us, exists for us in its own right. But the symbols discover this meaning for us.

Confronted with a need to cross a highway, the symbolic definition of each element of the projected sense-data is not as weighty as the relevance of the immediate future and the accord between the immediate goal and the natural forces –those regarded as controlling or regulating the phenomena. The need, the lack of a traffic signal, the sequence of moving vehicles, their speed, and the makes and models of the cars, along with their descriptions and occupants, uncovers or shows much of that meaning in the weight of the relationships symbolizing the present configuration of ‘projected sense-data’.

The projected sense-data co-mingles with the objects of presentational immediacy and one’s own sense of the familiar. Emotional desire moves us to immerse ourselves in determining the relevance of the immediate future to the wholeness of the present and the efficacy of our intention. If it were otherwise, if we were delving into the accurate definitions because the projected sense-data were unfamiliar, as is the norm with computers, the relevance of the immediate future would necessarily be inhibited –perhaps with devastating consequences.

In human beings, unlike machines, all possibilities are potentials as we act from the proprioceptive sense of our own being in relation to this confrontation with reality and the forces determining whether we make the passage safely or not. The emotions that move us, these forces and future possibilities, coalesce into a unified state of relevance at the precise moment of resolution.  This unfolding of meaning –the apprehension or grasp of it, in and of itself– provides all that is essential.

Now I don’t really expect many reader’s to get my meaning, and all of sudden become capable of perceiving the unfolding of meaning; that otherwise, and for some people, all happens in a flash. Those people who have experienced such occasions, can recall and think about the salient features.  Whitehead wrote that: “Certain emotions, such as anger and terror, are apt to inhibit the apprehension of sense-data; but they wholly depend upon a vivid apprehension of the relevance of immediate past to the present, and of the present to the future. Again an inhibition of familiar sense-data provokes the terrifying sense of vague presences, effective for good or evil over our fate.

In the case of crossing the busy highway: the cars, the road, the state, the occupants, past experience, the present, everything –all the ‘projected sense-data’ — is condensed into points or bodies in a space and time that is (all-at-once) intrinsically connected to our own proprioceptive being and location. What has happened, what is happening and what will happen next are each relevant and each commands its own body of being in the projected sense-data. “Our relationships to these bodies are precisely our reactions to them. The projection of our sensations is nothing else than the illustration of the world in partial accordance with the systematic scheme, in space and in time, to which these reactions conform.”

I hope my readers will bear in mind that the projection of our sensations is both real and imaginary, and they too take refuge in, and stay true to, the systematic scheme of existence, in space and in time, that is the changeless and unbounded wholeness and efficacy to creation.

Together with Tom Adi, I went looking for “meaning” beginning in the early 1980’s, or rather, we went looking for what constitutes meaning. I believe we not only found what constitutes relevance and meaning or semantics in natural language, Tom found natural laws to the wholeness and accord that exists between causal efficacy and presentational immediacy. In my view, Adi’s elementary processes are the same entity as Whitehead’s controlling presences.

Beginning with the assumption that all bodies (abstract as well as concrete bodies) are in motion, according to physical laws, and; using a polar coordinate system for making measurements of orientation, distance and length from a center point; we tested Adi’s semantic theory and procedures thoroughly. First, an algebraic language was created using Adi’s elementary processes and conditions of existence as its abstract/mental objects.

These processes, called Assignment, Manifestation and Containment, and their conditions of existence are most recently explained here.  We also developed algorithmic methods for reasoning about this “relation of meaning” between the words or symbols of text expressions. During this exercise we learned more about these elementary processes and the conditions of existence.  It is fair to say we are still learning today as we have only broken the surface.

We transformed the language, mathematical apparatus and methods into computer software (Readware) to test the reasoning and new theories of semantics, language learning and cognition.  We submitted the software to repetitive, formal and informal capability testing in text analysis, classification and text retrieval use cases –where relevance, recall and precision is measured. Performance testing was conducted from 1987 until 2007 in which it passed all tests with exceptional margins.

Some of the work has been peer reviewed and published in scientific journals and books; this report is in the public domain.  Yet, it takes a proprioceptive sensibility to make use of the functions. It also takes critical thinking to understand this work, and to understand the sense of meaning and the conditions of the existence from which we all issue.

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Consider the nature of conceptual vs. data processing.

Data are elements of conception.  A conceptual element of human insight or imagination is not data. A conceptual element or concept is symbolic of human insight and fancy, i.e.; it is a function of creative thought –of engaging the imagination, the intellect and the creative force of existence in symbolic and physical processes of creation and its renewal.

A creative process is thereby directive and a concept is no arbitrary symbol. A concept represents the unification of symbolic processes of conception: the interplay and engagement of the intellect and imagination and psychological and physiological processes in the creative processes and conditions of conception; in the activity of perceiving and experiencing creation.

A concept can thus be seen as a part of the larger totality of Creation. Such a totality engages not only of the intellect and imagination but also of the harmonious order, essence and totalities, or coherent wholeness, of subsequently experienced (and socially distributed) psychological, physiological and creative processes and conditions.

As I showed in my last post: The essence of the order, structure and the coherent wholeness of the creative processes and conditions are condensed and objectified by way of shared conceptual insight. Such objects are often perceived, copied, reflected upon and instituted as the names of things, and used as words and expressions in the language.

Consider these long-lived conceptual institutions: Beauty. Justice. Liberty.

In the foreword to David Bohm’s book On Creativity, editor Lee Nichol writes:

We have found, developed and formally tested that language and the objective terms in which conceptual processes can be (computed) understood and measured.  While the independence assumption has led AI into torpor, a new interdependence assumption coupled with conceptual processing and critical thinking can lead to a new era of creative computing.

Creativity, not intelligence, is the hallmark of humanity.  However, the prevailing view is that the concepts and insight to creativity cannot be computationally defined and that creative thought is vaporous and empty of any substance. The power of thought or of concepts to engender creative actions in human beings remains shrouded in religious or mystical superstition.

We need assistance and support though, to change that view and help to usher in a new era of intelligent progress and creative achievement.

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