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Nothing in physics may be truly fundamental. Questions whether the idea of “building blocks” in nature are increasingly outliving its usefulness, suggesting that our most basic concepts reflect the limits of human understanding rather than the structure of reality itself. Here Physicist Sabine Hossenfelder (Sabine Hossenfelder) argues that mathematics... show more

Institute of Art and Ideas

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57,185 просмотров • 9 месяцев назад •via X (Twitter)

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Will we ever know how the universe began? Acclaimed theoretical physicist Sabine Hossenfelder Sabine Hossenfelder argues that not only is discovering the universe’s origins an impossible task, but one that she doesn't consider worth pursuing at all. Instead, theories for the beginning of the universe are merely stories we tell ourselves. In this debate, she joins theoretical quantum physicist Ivette Fuentes and philosopher of science James Ladyman to explore the various lenses through which we perceive and study the cosmological world of the universe. Click the link to watch more.

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David Chalmers on the one thing science can't explain: Consciousness is at once the most familiar thing in the world and the one science has almost nothing to say about. That's the puzzle Chalmers lays out in this early interview, and it's as disorienting today as it was then. His starting point is deceptively simple. Everything we know about the external world: subatomic particles, distant stars, the chemistry of life. We know through consciousness. It's the very first thing we have. And yet when we turn science around and try to explain consciousness itself, we hit a wall. "Consciousness is what we start with when it comes to knowing the world and looking out at the world… everything else is secondary." What makes this so strange is the asymmetry. We've made extraordinary progress understanding things that are genuinely remote and difficult quantum mechanics, stellar evolution, molecular biology. But understanding our own inner experience? Almost nothing. "It almost sticks out like a sore thumb in the scientific picture." This is what Chalmers would later formalise as the "hard problem of consciousness": not just explaining how the brain processes information or controls behaviour. Those are hard, but tractable. The real mystery is why any of that physical activity is accompanied by experience at all. Why is there something it feels like to be you? The question isn't abstract. It sits at the intersection of neuroscience, philosophy, physics, and AI. As we build systems that process language and reason about the world, the question of whether they are or could be conscious presses harder than ever. Chalmers doesn't offer an answer here. Only the sharpest possible version of the question.

Mateus — eu/acc 🇪🇺

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✅Explanation of Meaning (by parts): 1. “Why does it exist? In what way does it exist? Does it have a purpose?” : The author opens with foundational questions about the Universe’s existence, its mode of being, and potential purpose, probing the reasons and nature of reality, inviting deep philosophical inquiry. 2. “Could it have not existed at all? Could reality be such that no intelligent being would have appeared?” : These questions explore the contingency of the Universe and the possibility of a reality without intelligence, highlighting the fragility and randomness of conditions that allow for conscious life. 3. “Why does it have the ability to give birth to intelligence?” : The author questions why the Universe possesses the capacity to produce intelligent beings, emphasizing the remarkable and seemingly improbable emergence of consciousness as a key feature of reality. 4. “Why is the world the way it is? Why is it so whimsical?” : These queries address the specific nature of the Universe and its apparent capriciousness, suggesting that its structure and behavior may lack clear logic or predictability, challenging deterministic views. 5. “What is its structure? Is it finite or infinite?” : The author seeks to understand the Universe’s composition and scale, questioning whether it has boundaries or extends infinitely, reflecting on its physical and metaphysical framework. 6. “Has it always existed or does it have a beginning? Does it have a prime cause?” : These questions probe the temporal origin of the Universe and whether it stems from a primary cause, engaging with debates about eternity versus a finite beginning, like the Big Bang. 7. “What lies beyond its limits? Is it eternally evolving or destined to decline in the future?” : The author wonders about what exists outside the Universe and its long-term trajectory, contemplating whether it will continue to evolve or face eventual decline, such as heat death. 8. “Can intelligent beings live forever? Is the world knowable or not?” : The final questions address the potential immortality of intelligent life and the Universe’s comprehensibility, exploring whether consciousness can persist indefinitely and if reality can be fully understood. 🗝️Main Idea (refined version): The author presents a series of profound questions about the Universe’s existence, purpose, structure, and capacity to produce intelligence, probing its contingency, whimsy, and knowability. These inquiries challenge us to reflect on reality’s nature, our place within it, and the possibility of eternal life or decline. They underscore the mystery of why the Universe exists as it does, ensuring humility and curiosity in the face of cosmic unknowns. By engaging with these questions, we confront the randomness and fragility of intelligent life’s emergence. This reflection inspires a quest for knowledge, blending philosophy and science to explore our origins. Ultimately, it urges us to find meaning in an uncertain, evolving cosmos, embracing the pursuit of truth as a guiding purpose.

✅Explanation of Meaning (by parts): 1. “Why does it exist? In what way does it exist? Does it have a purpose?” : The author opens with foundational questions about the Universe’s existence, its mode of being, and potential purpose, probing the reasons and nature of reality, inviting deep philosophical inquiry. 2. “Could it have not existed at all? Could reality be such that no intelligent being would have appeared?” : These questions explore the contingency of the Universe and the possibility of a reality without intelligence, highlighting the fragility and randomness of conditions that allow for conscious life. 3. “Why does it have the ability to give birth to intelligence?” : The author questions why the Universe possesses the capacity to produce intelligent beings, emphasizing the remarkable and seemingly improbable emergence of consciousness as a key feature of reality. 4. “Why is the world the way it is? Why is it so whimsical?” : These queries address the specific nature of the Universe and its apparent capriciousness, suggesting that its structure and behavior may lack clear logic or predictability, challenging deterministic views. 5. “What is its structure? Is it finite or infinite?” : The author seeks to understand the Universe’s composition and scale, questioning whether it has boundaries or extends infinitely, reflecting on its physical and metaphysical framework. 6. “Has it always existed or does it have a beginning? Does it have a prime cause?” : These questions probe the temporal origin of the Universe and whether it stems from a primary cause, engaging with debates about eternity versus a finite beginning, like the Big Bang. 7. “What lies beyond its limits? Is it eternally evolving or destined to decline in the future?” : The author wonders about what exists outside the Universe and its long-term trajectory, contemplating whether it will continue to evolve or face eventual decline, such as heat death. 8. “Can intelligent beings live forever? Is the world knowable or not?” : The final questions address the potential immortality of intelligent life and the Universe’s comprehensibility, exploring whether consciousness can persist indefinitely and if reality can be fully understood. 🗝️Main Idea (refined version): The author presents a series of profound questions about the Universe’s existence, purpose, structure, and capacity to produce intelligence, probing its contingency, whimsy, and knowability. These inquiries challenge us to reflect on reality’s nature, our place within it, and the possibility of eternal life or decline. They underscore the mystery of why the Universe exists as it does, ensuring humility and curiosity in the face of cosmic unknowns. By engaging with these questions, we confront the randomness and fragility of intelligent life’s emergence. This reflection inspires a quest for knowledge, blending philosophy and science to explore our origins. Ultimately, it urges us to find meaning in an uncertain, evolving cosmos, embracing the pursuit of truth as a guiding purpose.

Zafar Mirzo | Quotes

529,789 просмотров • 1 год назад

Sorry, we don’t live in a simulation. The Spiritual Hierarchies, sometimes called the angelic hierarchies or the nine choirs of angels, are the living cosmos itself. Our study of them reveals not only our own path of glory and initiation, but also the actual substrate of the spiritual world. The bodies of the angels are what we understand as the qualities of heaven. These qualities are also expressed through the planetary spheres, and their activity reveals to us the laws of heaven. Just as the natural world shows us that all life operates symbiotically, so too does spiritual life. We live symbiotically with the angels as a part of them. This spiritual reality was understood by our ancestors since the beginning of time. Today, however, humanity has turned its back on this truth. Why? So that man may become a god in his own mind, rather than humbling himself within the order of creation and living under God, of which he is naturally a part. Today, many claim that the cosmos is not a living being, but dead matter. Space is imagined as lifeless, filled with dead planets like Mars that humanity is destined to reshape and animate in its own image. We see fantastical cosmologies that place man at the center of creation, surrounded by bizarre classes of alien beings within a hologram of disembodied energy waves, supposedly controlled by the mind and intention alone. The height of modern ignorance is the claim that the cosmos is nothing more than a simulation and that, like a video game, man must learn to manipulate it with knowledge in order to escape it. None of this is real. It is the materialist delusion of our age. We have reduced the cosmos to a machine, an inhuman thing to be controlled. The spiritual hierarchies are lost in this miscalculation and are instead described as aliens, non-human intelligences, or other invented terms that contain no initiatory meaning. We stand at the height of hubris, making ourselves gods within a mechanical cosmos. To truly progress, we must return to meaningful definitions of God, angel, and man. We can only advance when we are able to conceive of the cosmos as living and filled with living spiritual beings, just as we ourselves are. A cosmos of life. When we can do this, our true nature and purpose can be revealed, and we can take our rightful place as the tenth member of the hierarchy. How we define something declares its nature, and the nature of our world is not that of a machine.

Sorry, we don’t live in a simulation. The Spiritual Hierarchies, sometimes called the angelic hierarchies or the nine choirs of angels, are the living cosmos itself. Our study of them reveals not only our own path of glory and initiation, but also the actual substrate of the spiritual world. The bodies of the angels are what we understand as the qualities of heaven. These qualities are also expressed through the planetary spheres, and their activity reveals to us the laws of heaven. Just as the natural world shows us that all life operates symbiotically, so too does spiritual life. We live symbiotically with the angels as a part of them. This spiritual reality was understood by our ancestors since the beginning of time. Today, however, humanity has turned its back on this truth. Why? So that man may become a god in his own mind, rather than humbling himself within the order of creation and living under God, of which he is naturally a part. Today, many claim that the cosmos is not a living being, but dead matter. Space is imagined as lifeless, filled with dead planets like Mars that humanity is destined to reshape and animate in its own image. We see fantastical cosmologies that place man at the center of creation, surrounded by bizarre classes of alien beings within a hologram of disembodied energy waves, supposedly controlled by the mind and intention alone. The height of modern ignorance is the claim that the cosmos is nothing more than a simulation and that, like a video game, man must learn to manipulate it with knowledge in order to escape it. None of this is real. It is the materialist delusion of our age. We have reduced the cosmos to a machine, an inhuman thing to be controlled. The spiritual hierarchies are lost in this miscalculation and are instead described as aliens, non-human intelligences, or other invented terms that contain no initiatory meaning. We stand at the height of hubris, making ourselves gods within a mechanical cosmos. To truly progress, we must return to meaningful definitions of God, angel, and man. We can only advance when we are able to conceive of the cosmos as living and filled with living spiritual beings, just as we ourselves are. A cosmos of life. When we can do this, our true nature and purpose can be revealed, and we can take our rightful place as the tenth member of the hierarchy. How we define something declares its nature, and the nature of our world is not that of a machine.

Gigi Young

20,986 просмотров • 8 месяцев назад

It is a matter of profound shame and embarrassment that we find ourselves unable to call him our prime minister. The situation has become increasingly concerning, as without the aid of a teleprompter or prepared notes, he struggles to articulate even the most basic thoughts and ideas. The fact that he cannot communicate without the help of others is a deep humiliation not just for the office itself but for the whole country of India. The very fact that a leader of such high office should be able to speak is fundamental to the dignity and respect of the country on the world stage.

It is a matter of profound shame and embarrassment that we find ourselves unable to call him our prime minister. The situation has become increasingly concerning, as without the aid of a teleprompter or prepared notes, he struggles to articulate even the most basic thoughts and ideas. The fact that he cannot communicate without the help of others is a deep humiliation not just for the office itself but for the whole country of India. The very fact that a leader of such high office should be able to speak is fundamental to the dignity and respect of the country on the world stage.

Kumar R Talukdar🇮🇳

209,722 просмотров • 1 месяц назад

At a Q&A, John MacArthur is asked about Christian nationalism. The kingdom of God is not of this world. Jesus said that. He said, “My kingdom is not of this world. If My kingdom were of this world, My servants would [fight].” His kingdom is not of this world. The kingdom of this world is a separate world; they’re not linked together. Let me say it another way: Nothing that happens in any nation, whether it’s a Communist nation, a Muslim nation, or a “quasi-Christian” nation, or an atheistic nation—nothing in that nation politically, socially has anything to do with the advancement of the kingdom of God, because the kingdom of God is separate from that system. God, in His sovereignty, is building His church, “and the gates of Hades will not prevail against it,” Jesus said. So the idea that you should link up some political effort, some political process, some social process, some gain of power or influence in a culture as part of the advance of Christianity is alien to Christianity. You never have our Lord approaching anything like that, nor the apostles, and particularly the apostle Paul. He sought to gain no favor with the Roman Empire whatsoever, or for that matter, with any other of the rulers that he ran into during his life. Now, that is not to say that we are indifferent to what happens in the nation. We’ve been talking about that the last couple of Sunday mornings. We have to be the people who uphold righteousness. When we come to vote, we want to vote for that which is the most righteous option. Obviously, we can’t vote in righteousness, but we have to vote in a way that reflects our commitment to the righteousness of God. So we couldn’t possibly elect somebody who was an abortionist, somebody who was LGBTQ or LGBTQ-affirming, or any other deviation from God’s righteous moral standard. So it gets harder, doesn’t it, nowadays, because even sometimes when politicians are more conservative and anti-abortion, they may be sinful and wicked in some other categories, and it’s very hard to find out who is really honest and who is simply dishonest and seeking power. But in the end, we do what we can with the understanding that the responsibility of the church is not to advance the kingdom of this world. That’s a faulty viewpoint. Christian nationalism is usually tied to what is called post-millennialism, and that is the view that the church, somehow, by influencing the culture, can bring in the kingdom of Christ. In other words, it’s the idea not that Christ returns and sets up His kingdom, but that the church establishes His kingdom and then hands it to Him. That is not what Scripture teaches. What Scripture teaches is what we’re learning from the book of Revelation. Things are going to get worse and worse and worse. And the end of human history is not the church triumphant, reigning in the world and taking over the structures of human kingdoms; that’s not what happens. At the end of human history, the believers are persecuted and murdered, and that’s the very opposite of what Christian nationalism would anticipate. So we believe the Bible teaches that things get worse and worse, headed toward the wrath of God, which we’re seeing in Revelation, and then our Lord returns, Himself, to establish His kingdom is clearly what we read in the book of Revelation. OK?

At a Q&A, John MacArthur is asked about Christian nationalism. The kingdom of God is not of this world. Jesus said that. He said, “My kingdom is not of this world. If My kingdom were of this world, My servants would [fight].” His kingdom is not of this world. The kingdom of this world is a separate world; they’re not linked together. Let me say it another way: Nothing that happens in any nation, whether it’s a Communist nation, a Muslim nation, or a “quasi-Christian” nation, or an atheistic nation—nothing in that nation politically, socially has anything to do with the advancement of the kingdom of God, because the kingdom of God is separate from that system. God, in His sovereignty, is building His church, “and the gates of Hades will not prevail against it,” Jesus said. So the idea that you should link up some political effort, some political process, some social process, some gain of power or influence in a culture as part of the advance of Christianity is alien to Christianity. You never have our Lord approaching anything like that, nor the apostles, and particularly the apostle Paul. He sought to gain no favor with the Roman Empire whatsoever, or for that matter, with any other of the rulers that he ran into during his life. Now, that is not to say that we are indifferent to what happens in the nation. We’ve been talking about that the last couple of Sunday mornings. We have to be the people who uphold righteousness. When we come to vote, we want to vote for that which is the most righteous option. Obviously, we can’t vote in righteousness, but we have to vote in a way that reflects our commitment to the righteousness of God. So we couldn’t possibly elect somebody who was an abortionist, somebody who was LGBTQ or LGBTQ-affirming, or any other deviation from God’s righteous moral standard. So it gets harder, doesn’t it, nowadays, because even sometimes when politicians are more conservative and anti-abortion, they may be sinful and wicked in some other categories, and it’s very hard to find out who is really honest and who is simply dishonest and seeking power. But in the end, we do what we can with the understanding that the responsibility of the church is not to advance the kingdom of this world. That’s a faulty viewpoint. Christian nationalism is usually tied to what is called post-millennialism, and that is the view that the church, somehow, by influencing the culture, can bring in the kingdom of Christ. In other words, it’s the idea not that Christ returns and sets up His kingdom, but that the church establishes His kingdom and then hands it to Him. That is not what Scripture teaches. What Scripture teaches is what we’re learning from the book of Revelation. Things are going to get worse and worse and worse. And the end of human history is not the church triumphant, reigning in the world and taking over the structures of human kingdoms; that’s not what happens. At the end of human history, the believers are persecuted and murdered, and that’s the very opposite of what Christian nationalism would anticipate. So we believe the Bible teaches that things get worse and worse, headed toward the wrath of God, which we’re seeing in Revelation, and then our Lord returns, Himself, to establish His kingdom is clearly what we read in the book of Revelation. OK?

Terri Green

13,029 просмотров • 3 месяцев назад

Nominalism lies at the root of much of the modern world’s dysfunction. It poses that the categories we use to understand reality exist only in our minds rather than reflecting anything objective in the world itself. You can't steelman this argument because it undermines the very coherence required for argument or knowledge. Taken from my discussion with Dr. Nathan Jacobs, The Realism of Symbology. Link below.

Nominalism lies at the root of much of the modern world’s dysfunction. It poses that the categories we use to understand reality exist only in our minds rather than reflecting anything objective in the world itself. You can't steelman this argument because it undermines the very coherence required for argument or knowledge. Taken from my discussion with Dr. Nathan Jacobs, The Realism of Symbology. Link below.

Jonathan Pageau

13,189 просмотров • 10 месяцев назад

“We are saving Christianity. We are saving God.” -Eric Trump It takes a certain type of diabolical narcissism to believe that we can save God rather than that God is saving us. No matter where you land politically, we must name Christian Nationalism as a theological heresy. Rather than Jesus being the Savior of the world, political leaders claim to be the saviors of the world, of humanity, and civilization. And America replaces Jesus as God’s central messianic force at work in the world. Beware of anyone who says that they are saving God or even saving the world. There is only one Savior - and it is not Donald Trump. Rebuke it… in the name of Jesus.

“We are saving Christianity. We are saving God.” -Eric Trump It takes a certain type of diabolical narcissism to believe that we can save God rather than that God is saving us. No matter where you land politically, we must name Christian Nationalism as a theological heresy. Rather than Jesus being the Savior of the world, political leaders claim to be the saviors of the world, of humanity, and civilization. And America replaces Jesus as God’s central messianic force at work in the world. Beware of anyone who says that they are saving God or even saving the world. There is only one Savior - and it is not Donald Trump. Rebuke it… in the name of Jesus.

Shane Claiborne

24,723 просмотров • 11 месяцев назад