Tag Archives: chaos theory

Five common realities – facts and logic 5


Carla, Man and the Narrator are sitting in a restaurant for their dinner. They have received their drinks and menu map.

“Cheers, on the progress of our quest. Are you happy so far?”, says Man.

“Partly. The All-encompassing One – and also the binding between the other with the All-encompassing – are well discussed, but the “other” as entity remains underexposed. Maybe we can give more attention to the other”, says Narrator.

“I may have put too much emphasis on the “All-encompassing One” due too many forced separations during my life. The last years I gave much – maybe too much – attention to all kind of links between events in my life. What do you think, Carla?”, says Man.

“During my introduction to the ordered chaos I will pay attention to the other; this is necessary in an overview of the development in science in a nutshell. Please add information from your background and conceptual framework. Let us first order our meal”, says Carla.

Carla, Man and the Narrator make their choice from the menu and they ordering their diner.

“An overview of the development of science – which in our time accumulated in an ordered chaos – can be given in many ways . There are many books with excellent introductions to the origin of logic, mathematics, physics, astronomy and other sciences. My introduction is a personal one and is certainly susceptible to criticism; a characteristic of science according to Popper and Kuhn [1]. In my opinion science had started when people began to consciously pay attention to their living environment so that they could increase their survival by getting grip on conditions and tangible things [2]. Probably people had initially tried to give interpretation to their environment by means of rituals such as hunter-gatherers had identified with their prey via rituals [3], pastoralists via the cattle-cycle [4] and via worshipping the golden calf in the Old Testament to maintain and enhance their cattle, and farmers via timing with corresponding rituals to determine the moment for sowing and harvesting during the year. At the same time people have also given magical powers to rituals whereby rituals could accomplish the desired circumstances. This creative act of giving meaning and perceiving meaning [5] by rituals was a first revolution in the scientific development of people; remnants of this revolution we can still see today in current rituals within our society, for example at rituals during major changes in personal and public life and at the year celebrations.

feiten en logica 51[6]

The second revolution in the scientific development of mankind consisted of a shift of attention from obtaining desired conditions or tangible things through the provision of rituals to an understanding  – and research – of human life on earth; the self/Self became subject of research. In the Western world a temporary cohesive peak was achieved in the Medieval Scholasticism, in which its philosophy – at that time directly connected to the theology – completely stated (an gave interpretation to) the entire human environment; life was in service of God, his creation, and the afterlife (preferable in heaven or in hell after a bad life). In India around 600 BC, this attention resulted in the Upanishads with emphasis on “self/One” as oneness [7]; and life became subject of meditation.

feiten en logica 52[8]

The third revolution in the scientific development of mankind consisted of the shift in attention from the central ”Self/One”– or God within the Medieval Scholasticism in which everything was directly connected with God in one way or another – to a self-awareness of the individual and to “the other” which consisted of the other people, the setting, the circumstances and the tangible things. In the Western world, science – and later philosophy – were separated from religion so scientific research could develop open-minded, (value) free from dogmas and focused on facts and logic. In the Renaissance, mankind initially depicted science like a clockwork in which the mutual movement of wheels and links had to be discovered, from which the living environment and the way things worked could be explained [9]. Thereafter scientists tried to find mathematical equations for everything [10]. The first developments were so impressive that mankind still uses the equations of the classical mechanics [11] to send spacecraft extremely precise through space.

feiten en logica 53[12]

After a while, the knowledge about solving mathematical equations became an inhibiting factor: a number of linear (differential) equations were relatively easy to solve. Science tried to describe the living environment under ideal conditions – without friction, headwind and all the unknown factors were summarized in constants – in linear equations whose solution was known, just like our world is only arranged as cultivated French gardens.

feiten en logica 54[13]

Until more than a hundred years ago the development of science was so promising that only a few small imperfections – like how gravity is transferred and whether light is composed of particles or of waves – need to be solved. The first cracks in this expectation arose after it became clear that light consists at the same time of particle and of light waves, that in quantum mechanics the speed and location of particles cannot be determined at the same time, and that results in the theory of relativity are dependent on the way of perceiving.

These cracks grew with the observation that our everyday environment largely consists of non-linear differential equations that cannot be solved and often only can be approximated. Furthermore, even simple models – like the three-body-problem [14] in space – are extremely complex and can only be solved in simple special circumstances. In addition simple models – such as a double rod pendulum [15] – showed chaotic characteristics where the outcome considerably differs over time with minor differences in the initial state. I see that our meal will be served. I’ll continue later”, says Carla.

“Upon hearing your introduction, it stikes me that the Mahābhārata caused a similar revolution compared to the Upanishads which focus on the One/All-encompassing. In the Mahābhārata, the attention shifted to the other/self in relation to the One/Self, wherein nothing can be understood independent of the rest. The Self is a being in relationship with itself and at the same time the Self is itself a being in respect to the other and herewith One’s/one’s own life is connected to the life of the other [16]. The way – in which attention is shifted in the Mahābhārata – is more focused on explaining and describing life and less focused on control and grip on the living environment”, says Narrator.

“During your introduction, I am reminded of the title of a collection of poems by Rutger Kopland:

Who finds something,

has badly sought. [17]

and of a statement of Prof. Dr. W. Luijpen during his lectures at Delft University of Technology:

“To prove” is compellingly letting know in order that the other has to kneel.

Maybe something to think about during the continuation of our quest”, says Man.

“Interesting thoughts; I will come back on “compellingly letting know” at the mind of the warrior, but first let us enjoy our meal”, says Carla.

“Enjoy your meal”, say Man and Narrator.


[1] See also: Nārāyana, Narrator, Carla Drift – An Outlier, A Biography. Omnia – Amsterdam Publisher, 2012, p. 34

[2] See also: Origo, Jan van, Who are you – A Survey into our existence – 1. Omnia – Amsterdam Publisher, 2012, p. 103. See also: Calvin, William H., The River That Runs Uphill: A Journey from the Big Bang to the Big Brain. New York: Macmillan, 1986

[3] See also: Eliade, Mircea, A History of Religious Ideas, Volume I, Chicago: The University of Chicago Press, 1982, p. 5 and Origo, Jan van, Who are you – A Survey into our existence – 1. Omnia – Amsterdam Publisher, 2012, p. 111 – 112

[4] Origo, Jan van, Who are you – A Survey into our existence – 1. Omnia – Amsterdam Publisher, 2012, p. 33 – 34 en 94 – 95

[5] See also for the creative act of giving meaning and perceiving meaning: Merleau-Ponty, Maurice, Phénoménologie de la perception. Paris: Gallimard, 1945

[6] Source image: http://nl.wikipedia.org/wiki/Gouden_kalf_(Hebreeuwse_Bijbel)

[7] See also: http://en.wikipedia.org/wiki/Upanishads

[8] Source image: http://nl.wikipedia.org/wiki/Scholastiek

[9] See also: Stewart, Ian, Does God Play Dice? London: Penguin Books, 1992², p. 5 – 8

[10] See also: Stewart, Ian, Does God Play Dice? London: Penguin Books, 1992², p. 18 – 33

[11] Zie ook: http://en.wikipedia.org/wiki/Classical_mechanics

[12] Source image: http://en.wikipedia.org/wiki/Watch

[13] Source image: http://en.wikipedia.org/wiki/French_formal_garden

[14] See also: http://en.wikipedia.org/wiki/Three-body_problem

[15] See also: http://en.wikipedia.org/wiki/Chaos_theory

[16] See also: Badrinath, Chaturvedi, The Mahābhārata – An Inquiry in the human Condition. New Delhi: Orient Longman Private Limited, 2006, p. 530

[17] Source: Kopland, Rutger, Verzamelde gedichten. Amsterdam: Uitgeverij G.A. van Oorschot, 2010, p. 103

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Carla Drift – Culture


Via a reliable airport – where I bought a ticket on my temporary passport – I left Central Africa. I took a scheduled flight to North Africa. In North Africa, I travelled by public transport to Alexandria. I recollected my normal passport at friends. I stayed a week with them; we talked about the events in our lives.

Alexandria street view [1]

In the Alexandrian library, I carried out a small part of my desk research on sources for the reporting of this study trip on the causes and consequences of genocide in Central Africa. It was honour for me to perform this research in the Alexandrian library. The predecessor of this modern library was destroyed in classical antiquity by several fires. Many classic books from the Greek and Roman antiquity were forever lost in these fires. Research on my sources had amongst others the aim to give the lost lives by genocide in Central Africa a place in history.

Alexandrian Library [2]

I entered South Europe with a ferry. A train journey of more than a day took me back to the Netherlands. Here I could write my report during my recovery of a tropical disease.

Through my game of hide-and-seek during my stay in Central Africa and by my very causious return to Europe, no-one could easily link me to my research. I am still glad that I took these precautions, because one cannot be too careful with helpers of dictators, with arms dealers and secret services of various countries.

During this long trip, I organised the many impressions that I gained in Central Africa. Obviously I have already sorted out my research data, but in the plane, on the boat and in the train, the mainlines for the reporting of the study tour took a clear shape.

I decided to split the reporting of the events in four parts. The first part focused on culture or the behaviour of groups – perpetrators or victims – that were directly involved in the genocide. The second part covered the influence of individual behaviour of offenders, rulers and opinion leaders on the genocide. The third part described the influences on the excesses caused by organisations, bodies and countries outside Central Africa. This third part is confidential: it contains my findings on the impact of arms deliveries by traders and countries with political interests in Central Africa, on secret services with their sometimes obscure matters and the inability/negligence of international bodies. The last part of my report covered the potential legal liability of individual parties for their part in the genocide. During criminal investigation into the genocide, excavations were carried out and further research took place on the basis of my report.

Peace Palace in The Hague [3]

Before this study trip in Central Africa, I had looked upon cultures as a way whereby groups of people – including its individuals – live together en behave together. A culture was a “Modus Vivendi” of a coherent group of people. Obviously a culture changed over time, for example by changed circumstances or by migration of outsiders. But I had not linked culture with a living organization that – just like any living creature – was engaged in a “Survival of the Fittest”, as described by Darwin in “The Origin of Species”.

Origin of Species Darwin [4]

In the unfamiliar surroundings of Central Africa and on the basis of conversations with residents, I started to see more and more clearly that a culture can be compared to a living being that is always busy with survival. During the development of this idea, I noticed parallels in the history of the Western world.

In the first part of my report, I described that culture is endemically present in an individual, within a family, a village community, a tribe/group/people living in a coherent area. In Central Africa, the Nations as legal body were still in its infancy: the national culture was hardly developed. Cultures are a way of living together – a Modus Vivendi –, which provides stability and confidence. On the other hand, cultures struggle for survival and try to impose a certain behaviour to insiders; outsiders are convinced of the right attitude of a culture and – either temporarily or permanently – included in the culture or they are excluded.

Cultures are not static, they change over time as a language changes with the change of its speakers. A well-known and familiar mother tongue from a hundred years ago sounds strange/familiar to us similar as the way of living of people from a hundred years ago appear strange/familiar. Many of these changes gradually take place by assimilation or by organic growth.

A culture is not homogeneous and uniform. Within a somewhat extensive culture there is almost always a layering or stratification present. A culture also has internal tensions between mutual subcultures.

Sometimes, for example, by major changes – by a population explosion or by an important  development – or by very small coincidences during potential turning points – bifurcation points within the chaos theory – shifts can unexpectedly take place within a culture [5]. This rapid growth can cause stigmatisation, exclusion or destruction of dissenters within the own culture.

The discharge of the tensions can also take place by excesses against other (sub-) cultures. Usually cultures live in reasonable co-existence as good neighbours. Occasionally, there are differences of view that are made bearable by diplomacy, festivities, words, case law and treaties. Sometimes the tensions between cultures lead to eruption. The cause can be: a strong change in mutual relationships, a smouldering injustice from the past that manifests itself in a conflicts caused by a sudden incident. These eruptions can lead to violent outbursts. The Pax Romana around 400 a.d. in the area of the Danube is an example from the history with an ill-fated end. In Danube area, the Romans conducted a policy of divide and emperor where the favours were unequally divided between the separate cultures so that the mutual envy was greater than the tension with the Roman imperator. Once per generation, a culture was violently stripped of its wealth by the Romans and several of its allies. In general it took a generation before the culture could recover from this blow.

Around 400 a.d., the Visigoths were seeking protection close to the border of the Roman Empire near the Danube against the advancing Huns. the Romans did not allow the Visigoths to cross the Danube while another tribe was awarded this extra protection. The Visigoths seized this injustice as a reason to directly attack the weakened Roman Empire [6]. By the weakened position of the Romans – by, inter alia, internal divisions – the Visigoths were able to roam for many years in Italy and even to advance to the gates of Rome. In 408 a.d., Pope Innocent I was able to prevent an incursion in Rome by negotiation and a transfer of a large ransom [7]. Around 416 a.d. the Visigoths established themselves in the former Gaul.

Visigoths San Pedro Nave [8]

In Central Africa, the tensions within and between cultures were raised by internal tensions, changes in the relationships between cultures, elimination of the influence of the colonisers, artificial borders, population growth and decline and regular recurring drought. The new international order did not possess the power to intervene effectively.

This mixture of tension was in itself enough for the emergence of excesses. An unfortunate football match or an unfortunate election were sufficient for a violent eruption. But external influences enhanced the tensions and led to a catalyst for excesses.

[1] Source image: http://en.wikipedia.org/wiki/Alexandria
[2] Source image: http://nl.wikipedia.org/wiki/Bibliotheek_van_Alexandri%C3%AB
[3] Source image: http://nl.wikipedia.org/wiki/Vredespaleis
[4] Source image: http://nl.wikipedia.org/wiki/Charles_Darwin
[5] See also: Ginneken, Jaap van, Brein-bevingen – Snelle omslagen in opinie en communicatie.
[6] Source: See also: Heather, Peter, Empires and Barbarians – Migration ,Development and the Birth of Europe. London: Panbooks, 2010, p. 197
[7] Source: Norwich, John Julius, The Popes, A History, London: Chatto & Windos, 2011 p. 19
[8] Source image: http://nl.wikipedia.org/wiki/Visigoten