• Guns, Germs, Steel, … and Wealth

    Why is all the wealth concentrated in the north and west, while the south has always had so little “cargo”?

    In a nutshell, according to Jared Diamond, the “fertile crescent” had crops that were easily harvested and that kept well. The cereals of that region are very different from the tubers of New Guinea. Diamond also counted only 14 large animals that have been domesticated during our entire history.  Only one of the 14 species existed outside Asia, the Middle East or Northern Africa.

    The middle east, because of climate and luck, had a huge head start.

    Now, the narrator continues to use the term “advantage” when describing the condition of possessing more stuff.  It is here where I would like to see Diamond’s radical ideas further radicalized.

    The question that got evaded is the process by which surplus grain was stored, organized and, most importantly, distributed.

    When the middle east dried up 8,000 years ago (partially to overfarming), people spread out east and west, along the same lines of latitude, bringing the animals with them.

    “A horse or an ox could transform the productivity of farmland. European farmers were able to grow more food to feed more people, who could then build bigger and more complex societies.”

    But such statements throughout the thesis leaves out an important detail.  How does excess grain in the granary lead to such excess?  More productive farming answers why we have more stuff than the New Guineans. It does not explain why Cortez and Pizarro needed to commit genocide.

     


  • Life as Information

    Where two or more of you are gathered, there will I be.
    Matthew 18:20

    A slightly unorthodox interpretation of that line involves the idea of emergence.

    Jacques Monod was the first to propose that cognition can take place at the level of single molecules—specifically proteins, as their ability to discriminate between substrates or ligands might represent a form of cognition[1]

    What is the difference between me choosing between an apple and a banana and a molecule choosing between two ligands?

    It is easy for evolutionists to explain that the human eye did NOT evolve so that we can perceive the world. We perceive the world IN THE WAY THAT WE DO BECAUSE the eye evolved in the way that it did.  The eye allows light of a certain frequency into our brains, which, in turn, give that light meaning.

    Under different circumstances, beings that perceived light of 100 picometer wavelength (X-ray vision) might have out-reproduced our 300-800 nanometer, 20-20,000 Hz perceiving ancestors. The question is, what would “logic” look like to such individuals? Does a brain that can consciously process events that give off gamma rays necessarily agree that if a=b and b=c that a must equal c?  I’m not so sure.

    If the way we see is a function of the way in which the eye evolved, why isn’t the way we think a function of the way our brain evolved?

    [1] Frarnsworth, 2006, Understanding Life as Information http://qub.academia.edu/KeithFarnsworth/Papers/576067/Understanding_life_as_information


  • Corporate Watchdogs – Sorta

    I’ve heard tell that corporations are destroying the world.

    I am frustrated with those who espouse this view.

    Frustrated at the lack of coherent examples of corporate wrongdoing.  The opinion that corporate culture is wrong is pervasive, but rarely gets developed beyond the platitudinous.

    Go to Public Campaign or to Corporate Accountability International and find that they are far more interested in obtaining your donation than they are about education the public about any corporate malfeasance.

    So, one of the things I will do here is CLEARLY list EXAMPLES of corporate activity that harms the general public.

    Go here:

    Page of corporate harmful activity examples that has yet to get a clever title.

     


  • No Such Thing

    I didn’t write this:

    An “event” is a term in an intellectual calculus. “Calculus” being the way of measuring, say, curved formations by reducing them to point instances and counting them. See?  But actually the point instances are imaginary. The curve wiggles along and it doesn’t stutter from point to point. But in calculus you make it do that. Just as there are no point instances, so there are no events in nature. Nature is a constantly fluctuating pattern.  You can only designate particular wiggles in a pattern arbitrarily.  You can count a convex formation as one wiggle, or a concave formation as one wiggle. If you give the convex properties the title of “wiggle” you have to deny it to the concave properties…. So when you see that what we call separate events don’t exist, it becomes nonsense to speak of one event causing another.  What you really really mean is that the two events you speak of being causally related are simply two parts of the same event.  They go with each other… The relationship is not causal; it is mutual. And it works two ways in time, because so called “future” events are not merely passive to past events, but you can eaily see, for example, [in] any biological process,… you can reason just as well from the future to the past as you can from the past to the future. Why do two mammals have sexual intercourse?… They are [part of] a very complex system that does this, because it makes babies, and the prospect of “baby” works in reverse and creates desire…. The whole process is one…

    We think in an “either/or” way, which is called “dualism.” In Hindu/Buddhist thought “liberation” is being free from dualism. So when you think in an either/or way, you see the figures in the background as moving, and therefore being responsible for their action. But if somebody argues the other way round and says the figures are just following lines of force in a field, gravitational principles, say, we’re all human beings you see, we’re all concentrated on the fact we’re individually rushing around, and doing this and that, but we don’t [readily] see that we’re equally [being pulled], that we move around in response to all sorts of stimuli. But neither position is adequate. You have to see that our being [pulled] by all sorts of stimuli is exactly the same thing as our apparently voluntary and deliberate action.  Because what we’re looking at is not this Newtonian game of billiards, where balls roll BECAUSE they’re hit by cues.  What we’re involved in is a dance….

    Now when we interact with with the world, what moves first? Who starts it? The objective world or the subjective world? But they are related as this to that. You can’t have an object without a subject or a subject without an object. You can’t have something known without the knower. And that gives the show away. There isn’t any real distinction between the knower and the known.  There’s two ways of looking at something, yes, two poles of the single process. But the knower and the known are subsumed as “the knowing.”  And all life is “knowing,” “being,” “becoming.” And it isn’t something…that works by the idea of all this happens because someone shoves it,… [an idea] that is basic to Western thinking.  There is the Lord God, who is the boss, and he sloshes this universe into being and shoves it, and sets it going. And you better obey that shove.

    Alan Watts, “Do You Do It or Does It Do You?”



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