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Entry 1758 — My New Blogs

Friday, March 20th, 2015

Today’s blog entry is at my Knowlecular Psychology Blog.  Make that was at my Knowlecular Psychologt Blog.  As soon as I posted the entry, I realized my new set-up is not likely to work because Pages are not Blogs, they will just go on and on as single pages until, it’s my guess, they reach a limit.  I could set up three new real blogs but they’d be too much trouble to operate.  So, I’m now shutting down my pseudo-blogs, and poeticks.com will go back to the being the dithered mess it’s been for the past several years.  Beginning with what I had in my Knowlecular Psychology Blog for today:

Here beginneth my knowlecular psychology blog.

This has been up for a day or so and has had three visitors!  I wasn’t sure anyone was interested in my totally uncertified theory.  Anyway, I think the three of you, even though you may all just be students of abnormal psychology.  (Actually, I think you’re all academics stealing ideas from me.  No problem.  Although I would like getting credit for them, I’ve gone too long without any recognition for even one of them to be able any longer to care much.)

Entry 1 — Plexed and Unplexed Data

This won’t be much of an entry, just some notes from another bedtime trickle of ideas.  Two nights ago, I think.  It is just a return to the presentation of my theory of accommodance.  I’d been thinking of it as retroceptual data versus perceptual data, or a person’s memory versus the external stimuli he’s encountering.  It’s not an easy dichotomy, though, because it’s really strong memories versus perceptual data and random memories.  So I split the data involved into assimilated versus unassimilated data, or fragmentary versus unified, or unconsolidated versus consolidated.  Later I got more rigorous: there are, I now posit, plexed and unplexed data, or data consolidated into a knowleplex and “free” data, mostly coming in from a person’s external or internal environment but sometimes containing retrocepts (bits of memory) that have not yet been consolidated into a knowleplex.

I had a second thought: that some plexed data could come from the environment.  This would occur when a person encountered a complex of stimuli that quickly activated some knowleplex he had and accompanied it.  Ergo, there were two kinds of plexed data: retroceptual and perceptual; there were two kinds of unplexed data, too: retroceptual and perceptual.   I think of perceptual plexed data as “preplexed,”

* * *

Maybe when I’m not in my null zone, where I am now, I’ll come up with a better idea for improving my blog.

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Entry 1746 — A Possible Invention & A List

Sunday, March 8th, 2015

himlli esyaen r  txv eee scn tat li o n

An email from Richard Kostelanetz got me thinking about invented moves in writing of the kind he tries for–in everything he writes except his conventional prose works, it would seem.  Result: the possible invention above.  Its difference from all other such works is very minor, but does distinguish it from all other such works, if I really am the first to make such a thing.  The are a great number of permutations of the basic idea possible.  Would each be consider a lexical invention, I wonder. . . .

Now the list:

The Knowleculations, or kinds of knowlecular data in accordance with size

KNOWLEBIT smallest unit of knowledge
KNOWLEDOT all the knowlebits in a mnemodot[1]
KNOWLECULE the equivalent of a word’s worth of knowledge
KNOWLECULANE the equivalent of a sentence’s worth of knowledge
KNOWLECUMIZATION the equivalent of a paragraph’s worth of knowledge
KNOWLEPLEX the equivalent of a chapter’s worth of knowledge
KNOWLAXY the equivalent of a book’s worth of knowledge
KNOWLIVERSE  a person’s entire store of knowledge

[1] a mnemodot is a single storage-unit in one or another of the cerebrum’s many mnemoducts; it is what all the percepts (i.e., units of perceptual data coming from the external or internal environment) and retrocepts (i.e., activated units or data stored as memories) of the kind the mnemoduct is responsible for that reach it during an instacon, or instant of consciousness [2]

[2] This seems to be the new proper way to make footnotes.  I hate it.
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I love my list, though!  It’s my latest eurekaplex, for sure.  Makes me feel like I’ve summed up epistemology for good!  5 brand-new terms, all from the eureka moment I had last night in bed (although it didn’t feel more than mildly satisfactory at the time).  Okay, I know it won’t be of much use to anyone but me, but it will greatly help me to finally understand my knowlaxy of knowlecular psychology.
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Since I’m listing knowlecular stuff, here’s another list I made just to be complete about the kinds of knowleplexes there are: rigidniplex, eurekaplex, milyoopiplex (i.e., excessively changeable knowleplex), pseudo-rigidniplex (a rigidniplex forced on someone by indoctrination, verosoplex and . . . various kinds of defective knowleplexes I’ve already named somewhere else (when writing about verosophers, cranks and kooks, I think) but can’t remember, nor locate them easily enough to bother to try to.  Ah, maybe “pseudosoplex,” from “pseudosopher” the way “verosoplex” is from “verosopher,” is one of them . . .

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Entry 1745 — Denial

Saturday, March 7th, 2015

An “argument” far too often used in debates between the impassioned (I among them) is the assertion that one’s opponent is in denial.  “Denial,” I suddenly am aware, belongs on my list of words killed by nullinguists.  It has come to mean opposition to something it is impossible rationally to oppose.  When used in what I’ll a “sweeper epithet” (for want of knowing what the common term for it is, and I’m sure there is one) like “Holocaust-Denial” (a name given to some group of people believing in something), it has become a synonym for opposition to something it is impossible rationally to oppose–or morally to express opposition to!  Thus, when I describe those who reject Shakespeare as the author of the works attributed to him as “Shakespeare-Deniers,” I am (insanely) taken to mean that those I’m describing are evil as well as necessarily wrong.  Now, I do think them wrong, and even think they are mostly authoritarians, albeit benign ones, but I use the term to mean, simply, “those who deny that Shakespeare was Shakespeare.”

Or I would if not having the grain of fellow-feeling that I have, and therefore recognizing that small compromises with my love of maximally-accurate use of words due to the feelings of those not as able to become disinterested as I am may sometimes be wise.   Hence, I nearly always call Shakespeare-Deniers the term they seem to prefer: “Anti-Stratfordians.”  But I have now taken to call those that Anti-Stratfordians call “Stratfordians,” “Shakespeare-Affirmers.

(Note: now I have to add “disinterested” to be list of killed words, for I just checked the Internet to be sure it was the word I wanted here, and found that the Merriam Webster dictionary online did have that definition for it, but second to its definition as “uninterested!”  Completely disgusting.  Although, for all I know, my definition for it may be later than the stupid one; if so, it just means to me that it was improved, and I’m not against changing the language if the improvement is clearly for the better as here–since “disinterested” as “not interested” doesn’t do the job any better than “uninterested,” and can be used for something else that needs a word like it, and will work in that usage more sharply without contamination by vestiges of a second, inferior meaning.)

Of course, to get back to the word my main topic, “denial,” means the act of denial, and indicates only opposition, not anything about the intellectual validity or moral correctness of it.  Except in the pre-science of psychology where it means, “An unconscious defense mechanism characterized by refusal to acknowledge painful realities, thoughts, or feelings.”  I accept such a mechanism, but would prefer a better term be used for it.  For me it is a probably invariable component of a rigidniplex.  Hey, I already have a name for it: “uncontradictability.”

No, not quite.  It seems to me it is a mechanism automatically called into action against certain kinds of contradiction: facts that contradict the core-axiom of a rigidniplex, directly or, more likely, eventually.  Maybe “rigdenial,” (RIHJ deh ny ul)?   For now, at any rate.  Meaning; rigidnikal denial of something (usually a fact or the validity of an argument) due entirely to its threatening, or being perceived as a threat to) one’s rigidniplex, not its validity (although it could be true!).

When I began this entry, I planned just to list some of the kinds of what I’m now calling “rigdenial” there are, preparatory to (much later, and somewhere else) describing how it works according to knowlecular psychology.  I seem to have gotten carried away, and not due to one of the opium or caffeine pills I sometimes take.  I’ve gotten to my list now, though.  It is inspired by my bounce&flump with Paul Crowley, who sometimes seems nothing but a rigdenier.

Kinds of Rigdenial

1. The denied matter is a lie.

2. The denied matter is the result of the brainwashing the person attacking the rigidnik with it was exposed to in his home or school

3. The denied matter is insincere–that is, the person attacking the rigidnik with it is only pretending to believe it because the cultural establishment he is a part of would take his job away from him, or do something dire to him like call him names, if he revealed his true beliefs.

4. The denied matter lacks evidentiary support (and will, no matter how many attempts are made to demonstrate such support: e.g., Shakespeare’s name is on a title-page? Not good enough, his place of residence or birth must be there, too.  If it were, then some evidence that that person who put it there actually knew Shakespeare personally is required.  If evidence of that were available, then court documents verifying it signed by a certain number of witnesses would be required.  Eventually evidence that it could not all be part of some incredible conspiracy may be required.

5. The denied matter has been provided by people with a vested interest in the rigidnik’s beliefs being invalidated.

6. The denied matter is obvious lunacy, like a belief in Santa Claus.

7. The rigidnik has already disproved the denied matter.

8. The person advancing the denied matter lacks the qualifications to do so.

9. The rigidnik, as an authority in the relevant field finds the denied matter irrelevant.

10. The rigidnik interprets the meaning of the words in a denied text in such a way as to reverse their apparent meaning.  (a form of wishlexia, or taking a text to mean what you want it to rather than which it says)

11. One form of rignial (as I now want to call it) is simple change-of-subject, or evasion.

12. Others.

I got tired.  Some of the above are repetitious, some don’t belong, others have other defects.  Almost all of them are also examples of illogic.  But the list is just a start.  I’ll add more items to it when next facing Paul–who has a long rejoinder to the post I just had here.

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Entry 1737 — My Own Little Eurekaplex

Friday, February 27th, 2015

Today I derailed enthusiastically for a while into the following, which I now declare are the result of a Eurekaplex I myself constructed in my little brain:

A Maximally Simplistic Attempt to Describe the Workings of a Eurekaplex

To understand what a Eurekaplex is, one must first understand what a Rigidniplex is.  That, in turn, requires one to understand what a Knowleplex is—so that’s where I’ll begin.  At bottom, a knowleplex is just a complicated tangle of “molecules” of recorded knowledge (memories, in other words) that I call “knowlecules” arranged in a system of interconnecting “knowleculanes” that are stored in what is in effect an almost endlessly long container called “the Mnemoduct.”  (Note: There are many mnemoducts, and thus many different knowleplexes, most of which occupy more than one mnemoduct.  For the purposes of this essay, however, I will be considering only one of them. )

Knowlecules provide a person his understanding of small things, knowleculanes his knowledge of larger things, and knowleplexes his understanding of whole subject areas such as “The Author of the Works of Shakespeare” up to “The Science of Physics.”  The easy way to think of these is to think of knowlecules as knowledge a single word can represent fairly fully whereas only a sentence or a paragraph can represent a knowleculane effectively while an essay or whole book, or library, is needed to come close to representing a knowleplex effectively.

Now, then, a rigidniplex is a knowleplex that, among many flaws, is excessively impervious to contradiction, irrational, and constricted.  Despite all that, it may sometimes validly reflect reality, but most often it does not.  The more rigidnikal a person is, the more his knowleplexes will be rigidniplexes.

(Editorial note: it was here that my too-potent accelerance mechanism took over.)

The major difference between normal knowleplex and a rigidniplex has to do with their responses to new data: the normal knowleplex is appreciably more hospitable to it, the rigidniplex sometimes near-impervious to it.  It’s pretty simple, really.  Let’s imagine a person’s knowleplex as a gated community only allowing entrance to external knowleculanes consisting of certain knowlecules in a certain order.  Then imagine an external knowleculane comprised of the argument, “Meres referred to Buckhurst as a great writer of Tragedy but not as a great writer of comedies, or a writer at all of comedies; therefore, Buckhurst was NOT Shakespeare” shows up.  If the person involved is normal (and knowledgeable about Elizabethan times), his knowleplex will run through its records of knowleculanes and find strands like “Meres referred to Buckhurst in 1598 . . .”  It will allow the knowleculane entrance on the basis of its having a 4-element strand matching one or more of the strands the knowleplex found.

If, on the other hand, the person involved is a rigidnik (who believes Buckhurst was Shakespeare), his knowleplex will run through its records of knowleculanes looking for far longer matches, and refuse admittance as soon as it has found a strand representing, “Buckhurst was Shakespeare.”

* * *

My problem with this, I think, is that it’s too simplistic.  I suddenly see much that needs amplification and I see no way to do it without killing its accessibility completely.  I have to think about it.  But the above is not completely worthless.

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Entry 1736 — The Eurekaplex

Thursday, February 26th, 2015

The following is from an essay-in-progress I took out of the review I’ve been working on for centuries of Sabrina Feldman’s The Apocryphal William Shakespeare:

Thoughts on How an Intelligent Person like Sabrina Feldman Became an Authorship Skeptic

When, thirty or forty years ago, I first became actively involved in the Shakespeare Authorship Question (SAQ), I had read and thought about it enough to have been convinced that anyone who thought Shakespeare was not responsible for the works attributed for so many years by so many intelligent people who had studied him, his works, and his time were flat-out insane.

But I soon also perceived that many of them seemed otherwise mentally normal, and even more or less as intelligent as I took myself to be (when trying to be objective enough about that to ignore how vastly superior in intellect to anyone else ever born the megalomaniac in me told me I was almost as often as my sometimes endocrinologically-crippled Poorest Self told me I was an irrelevant imbecile . . . and therefore possibly only more intelligent than 99.99% of the world’s population).  How could this be?  How, for instance, could Charlton Ogburn, Jr., even now considered among the SAQ immortals by anti-Stratfordians, as Shakespeare-doubters are formally known?

Ogburn, Wikipedia informs us, graduated from Harvard in 1932 and wrote and worked in publishing. During World War II he joined military intelligence, leaving with the rank of captain. He returned to the US to begin a career with the State Department.

After the success of his story “Merrill’s Marauders”, a Harper’s Magazine cover story in 1957, Harper & Bros. offered an advance for a book and he quit the government to write full-time in 1957 and had a distinguished career as a journalist and novelist.  How could anyone term him insane?

Or similarly describe Sabrina Feldman, an anti-Stratfordian whose career, so far, is similarly distinguished, for she attended college and grad school at Cal Berkeley, getting a Ph. D. in experimental physics.  Far from one-dimensional, she took a Shakespeare class taught by Stephen Booth, world-class Shakespeare scholar, while an undergraduate, and got the only A+ in the class!  She now manages the Planetary Science Instrument Development Office at the NASA Jet Propulsion Laboratory—while doing her duties as a happily married mother of two.  Furthermore, among her most eminent friends is: Me (in spite of how opposed to her theory she knows me to be).  In short, gifted but more or less normal in every respect, and unarguably knowing enough about Shakespeare and his times for her thoughts about the SAQ to merit attention, although ultimately proving to be wrong.  However wrong her theory might be, however, it was clearly even more difficult to call her insane because of it than it was to call Ogburn that.

By the time I ran into Sabrina, though, I had stopped calling Ogburn and others opposing my man insane.  I continued to think their SAQ views insane, though, so coined the word “psitchotic” to describe them—they were “psituationally psychotic”—or only crazy about one subject (or, not about so many things to need drugs, electrotherapy, confinement to a nuthouse or the like).

At first, because of Ogburn and many of the anti-Stratfordians I had exchanges with on the Internet (mainly at a site created for unmonitored discussion of the SAQ, HLAS (humanities.lit.authors.shakespeare), I thought that all the formidable anti-Stratfordians were what I termed rigidniks.”

Back in my middle twenties, I had begun my own life as a theorist without credentials, going a bit loonier quantitatively than Ogburn and the others turning out theories about who really wrote the works of Shakespeare with a theory intended to explain the whole human psychology, giving the  book I then wrote about it and self-published, An Attempt at a Total Psychology.  It included a fairly wide-ranging theory of temperaments that posited the existence of various temperament-types of which the most important—in the present version of the theory—are the “rigidnik,” “milyoop” and “freewender.”   I could write a full book about each of these, I believe, but for now will sum them up as being rough equivalents of (in order) David Reisman’s “inner-directed,” “other-directed” and “autonomous” personality-types.

While Ogburn was definitely a full-scale rigidnik, and many I argued with at HLAS seemed as rigidnikal as he, or even more so, I also began running into authorship skeptics that seemed much more flexible and tolerant than they, most of them Marlovians (those choosing Christopher Marlowe as their True Author) but at least one who was an Oxfordian.  An easy way to tell them from the rigidniks is that they much more willingly admitted that our side had a case.
Frankly, I wasn’t sure what to do with my outliers, so I merely changed my claim that all serious anti-Stratfordians were rigidniks to the claim that most of them were.  Some who were not were easy to categorize: they were milyoops, a trademark characteristic of whom was suggestibility.  Because of that, they became rigid anti-Stratfordians because too weak of character to resist the influence of some rigidnikal anti-Stratfordian.

But what about the anti-Stratfordians who seemed to me to have enough strength of character to have their reason overthrown by someone else and were also intelligent enough not to seem likely to fall for, or invent, a highly irrational theory of anything themselves, like several Marlovians I’d met, and then, only a few years ago, Sabrina Feldman?

TO BE CONTINUED
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Entry 1713 — Biological Determinants of Morality

Tuesday, February 3rd, 2015

Errands and my birthday yesterday, and tennis today and, perhaps, getting over my birthday, have me too out of it to do anything new for this entry, so I’m putting an incomplete  blither I blithered a week or so ago and, so far as I know, did not post here:

The Biological Determinants of Morality According to Knowlecular Psychology

Beginning with the moral assumption that the Property Rights of the Innocent Ought to be Inviolable.

The knowlecular basis for this is the Urceptual Property Complex.  I believe a person has sensors that activate this complex upon encountering a part or the whole of some objectual complex in the environment that is in tactile contact with the person, and— therefore—with the person’s urceptual self.

Background: To explain what an objectual complex is requires a description of the objecticeptual awareness.  (Note: I count my thoughts on this as a theory once removed from my main theory—i.e., less probable to me than my theory of the anthroceptual awareness, for instance.)  Objectuality starts with the fundaceptual sensors.  They feed into just about all the initial precerebral areas including the initial objecticeptual pre-cerebral area.  Mechanisms there filter out stimuli associated with life.  That’s an easy more or less near-instantaneous task in many instances, but hugely difficult lengthy task in others.  My guess (and this is my first serious thinking about objectuality) is that many stimuli that cannot without significant difficulty be tagged as either objectual or living are ignored—until such a time as the filtering mechanisms have “learned” enough to make reasonably good guesses as to which they are.

In any case, the brain will allow what the initial objecticeptual pre-cerebral area considers objectual knowlicles (or objecticeptual units) into the secondary objecticeptual pre-cerebral area.  Here, mechanisms will sort out the urceptual objecticeptual knowlecules—i.e., the objecticeptual knowlicles that form one of the unified wholes that we innately consider an objectual complex.  I hypothesize that there are many of these such as tree, body of water, sun, cloud, rock.  The one I’m first concerned with here, however, is the urceptual property complex, which, as already mentioned, is any non-living thing a person comes into tactile contact with.

Make that anything a person comes into contact with because I believe that the early life form that first developed a sensitivity to property may have considered its prey to be its property once captured, and therefore fought off members of its species to keep possession of it.  Something along those lines would have been biologically sensible.

Wait.  Before all this, the first property-owning organism would come to consider its own body to be a property-object.  Something to be defended automatically when touched by something not-it, and eventually when something not-it comes close enough to touch it.
The further reflex of recognizing prey once taken as (1) not not-it and (2) as a property-object will evolve a reflex helping it to protect taken prey from being stolen from it.

Meanwhile, the reflex of considering simply the space around it to be its territory, or part of the body it owns will surely evolve.  The territorial instinct.  It seems to me that, however simplistic all this sounds, that nothing would stop the evolution of the urceptual property complex that would continue till our version of it: owned prey would become any object an organism touched and wanted to keep, and eventually any such object on his spatial property—i.e., his personal space.

Related urceptual reflexes would naturally develop concerning recognition of the property of those of his species, and not of other species.  Except enough of a reflex about the latter to warn him away from the cave some bear owns, say.

Result: an innate moral belief in the sacredness of a person’s body, personal space, and objects in that space or extending from it, and the evil of another person’s trying to take or damage any of these owned things.  The empathy drive, also basically urceptual, will combine with this to make healthy people share another’s fear of having property taken from him, and unhappiness whenever it is.  This is where one of mankind’s oldest written moral laws comes from: thou shalt not steal.  Natural Law, in my view.  But not supernatural law.

Ownership of a spouse and children makes sense, too: they are property a person is driven biologically to defend.  Of course, they are special kinds of property, so one’s ownership is very complex—in ways combined with a person’s being owned in certain respects by what he owns.  This, right now, I have thought long enough about to say anything more about.

I think most everyone would agree that everyone, including communists, believes—albeit, sometimes without conscious awareness—in simple property rights to one’s own body, house, and family—even when the house technically might belong to the state.  Difficulties crop up when concerned with economic property like a store or barn or mine.  Here I distinguish personal property like one’s own body from economic property, the former being what one has for survival and simple comfort, not to make money or the equivalent, the latter primarily to get beyond mere survival and simple comfort.

Direct and indirect property.  Some of the indirect property would become direct when its owner is in direct possession of it, like a store-owner inside his store.  But that would be the same as his house, which he won’t always be in.

Another question (and about all I have in my understanding of what I think is my present subject are questions) is partial ownership—of an employee, for instance.  A person can sell time shares in his body.  Rent his body, that is.  Similarly, if you rent a room from me for a week, you wholly own that room until the week is up—except what your rental agreement might say, and what might be understood such as your not having the right to smash a rented computer.  You have bought its effectiveness for a given length of time, so must return its effectiveness at the end of the rental period—with some unavoidable deterioration allowed.

When you rent something, you’re paying for its effective and the unreturnable time you are in possession of it.  This is something many economists (all economists?) seem not to understand—the ones who talk about unearned income.  Which brings up an important problem in the study of morality: what about items in our moral code not directly due to some urceptual complex like the question of the morality of taking money for rent.  This is where logic comes in, the principle involved being that anything not directly moral because of some innate moral reflex like the one that property is sacred is moral if logic can show it step by step to be the necessary outcome of  the application of the moral reflex.  Call the action of the moral reflex the pronouncement of a moral axiom.

Empathy will always be part of the determination of the morality of an act not directly based on a moral axiom.  With that, I’ve spread my thoughts as far as I can right now without losing all idea of where I am.

* * *

It may be that the empathy instinct accounts for all other morality, natural empathy.  Perhaps just about all more complicated is just a matter of evaluation of priorities: which come first, security or freedom, for example.

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Entry 1708 — HSAM

Thursday, January 29th, 2015

What does HSAM stand for? HSAM stands for Highly Superior Autobiographical Memory. I recently read about it in Steve Mirsky’s Anti Gravity in the November 2014 issue of Scientific American.  Mirsky didn’t say much about it, so I looked it up in Wikipedia where I found an excellent article about it here (which terms it “hyperthymesia,” and connects it to the super-memory abilities of the autistic, as well as to obsessive compulsion disorders.  It resembles the latter inasmuch as it seems to cause those with it obsessively to remember their personal pasts.

Mirsky mentions that the uncinate fasciculus may be involved in HSAM, so I looked that up in Wikipedia, too, stole the following from it:

The uncinate fasciculus is a white matter tract in the human brain that connects parts of the limbic system such as the hippocampus and amygdala in the temporal lobe with frontal ones such as the orbitofrontal cortex. Its function is unknown though it is affected in several psychiatric conditions. It is the last white matter tract to mature in the human brain.

Uncinate Fasciculus

 

 

Uncinate Fasciculus2
Needless to say, I immediately began forming a knowlecular psychology understanding of HSAM.  Does is indicate I’m right that the brain records everything that its sensors bring to it about the environment?  Actually, my quick processing of the Wikipedia article left me thinking that those with HSAM don’t fully re-experience previous moments or days in their lives, although perhaps do fully re-experience portions of them, but mainly remember them the same way all of us remember vivid durations of our pasts; they just bring to mind many many more such durations.

I wondered if the anthroceptual awareness occupies the uncinate fasciculus.  I think too little is known of it to be sure, although it either contains at least a portion of the awareness or connections to it.  The existence of HSAM seems to me to come close to proving the existence of the anthroceptual awareness.  Similar, various autistic persons’ abilities indicate the existence of certain sub-awarenesses like the matheceptual awareness.

I am also wondering if I should add a new awareness to my theory, the chronoceptual awareness.  I’ve thought about some kind of urceptual mechanism that tags memories throughout life with day-indicators: day 1, day 2, etc.  I haven’t gone anywhere much with it.  HSAM got me thinking about it because people with HSAM seem to date the records of the past: if given a date, they can tell you what happened to them on that date.  If there is a chronoceptual awareness, it could explain HSAM as the result not of an anthroceptual awareness with high charactration but a chronoceptual awareness with that.  In the latter case, the chronoceptual awareness would pretty much co-exist (i.e., be simultaneously active) with the anthroceptual awareness.

* * *

I’d love to have a map of all the areas of the brain like the ones above, with a list of what each one has been implicated with.  This, of course, is a point against my being mostly an autodidact rather than someone properly trained.  Which makes me immediately think that someone with HSAM may remember the specifics of his past life because he lacks the ability to generalize–by which I (vaguely) mean the ability to form knowleplexes in which repeating data of significance merge into understandings of . . . things like kindergarten–as, say a jungle gym, a particular teacher (mine was Miss Sherman), drawing, the schoolyard where we played during recesses) instead of a series of days.

A healthy memory would form a hierarchy of memories–not the name of every kid in one’s kindergarten class, just the names of the few important ones.  Ergo, another possible explanation of HSAM would be an inability to increase or decrease the brain’s ability to activate a given memory, so no memory would be too available to keep one from easily remembering smaller details from one’s past.  I strongly feel animportant characteristic of one with high cerebreffectiveness is the ability to remember essences–at the expense of details.

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Entry 1697 — SAQ Wack-Classification, Cont.

Monday, January 19th, 2015

As I was saying:

The fallaciplex a rigidnik crank is victimized by is a rigidniplex.  Almost all of a rigidnik’s knowleplexes in his magniscipience (where he is involved with questions outside the everyday like the SAQ) are rigidniplexes due to his innately excessively high basal cerebral energy (while in or mostly in his magniscipience and defective accommodance (i.e., ability to lower the level of his cerebral energy, which is the basis of creativity, among other things).  Nonetheless, some of his rigidniplexes are valid: Newton’s understanding of physics may have been rigidnikal, for instance.  (I have this suspicion that all the best theoretical mathematicians and physicists are rigidniks.)  The SAQ one is not, as I will later demonstrate beyond reasonable doubt.

That is a memory-complex that comes to over-ride any new information contradicting the understanding it generates.  Call it a fixation, or a permanent outlook.  The result is extreme inner-directedness based not on the interaction of continuing data but on what data was around at the birth of the rigidniplex.

Hence, if Shakespeare becomes important in his life, he must form a Shakespeare rigidniplex.  For reasons I’ll soon get into, this will become a delusional system based on some kind of insane conspiracy theory that someone other than Will Shakespeare of Stratford-upon-Avon wrote the works attributed to Will.

Soundbite definition of a rigidniplex: a mental structure that results in an understanding of some relatively large subject (that is much more often invalid than valid) that one possessing it can’t change his mind about.

The second kind of authorship wack, the milyoop, is a kind of pseudo-rigidnik.  His fallaciplex is named after him, too: the milyooplex.  It is the opposite of a rigidniplex, for milyoops suffer from a too low level of basal cerebral energy.  This causes them to form knowleplexes they are too weak of mind to defend.

The sanest kind of wack is the eurekan.  Usually he is the third type of the three my theory of temperaments hypothesizes, the freewender, but he can also be a strong milyoop or weak rigidnik (in real life, just about everyone is a mixture of the three types).  He will have a healthy mentality, perhaps even a superior mentality, but been done in by a Eureka moment.  A Eurekan moment can occur in almost any intelligent, creative person’s life.  What happens is he meets an apparent problem without the background knowledge properly to deal with it, then finds a brilliant solution—which is incomplete but which excites him too much for him to notice that.

His cerebral energy is not naturally too high, but can be driven high by the pleasure of suddenly finding an apparent solution to a difficult problem.  In the case of the eurekan, his burst of energy will allow him to build a fairly strong knowleplex, or understanding of the problem he believes he has solved.  Moreover, if society considers the subject his solution deals with, and Shakespeare is one of the largest cultural subjects there is for most people in the West with any culture at all, he will be filled with energizing anticipation of fame and fortune.

From then on, he will work on it, each time with the energy of a rigidnik because of the pleasure his brilliant solution is giving him.  As a result, he will make the knowleplex he began with into an artificial rigidniplex every bit as immune to reason as a natural rigidniplex.
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Entry 1696 — Some New Coinages

Sunday, January 18th, 2015

I’m hoping to do Important Work elsewhere today, so this entry will be short (unless I get inspired).  Currently one of the essays I’m working on concerns the kinds of people who become Shakespeare cranks–i.e., people who are pretty much permanently certain that someone other than the rube from Stratford-upon-Avon wrote the works of Shakespeare.  So far there are three major kinds of Shakespeare cranks on my list: the rigidnikal, milyoopian and eurekan cranks. According to my wholly uncertified “knowlecular” theory of psychology, each of these cranks is the victim of a closely related but not quite identical group of inter-connected brain-cells in his cerebrum called a fallaciplex (fuh LAY shih plehks).

A fallaciplex is one of the brain’s two kinds of “knowleplexes,” or sets of brain-cell’s involved with a person’s understanding of some fairly large portion of reality (astronomy, say, rather than the moon as simply a bright object in the sky).  If the understanding of a given knowleplex is obviously wrong (i.e., demonstrated to be invalid by rigorous logic applied to nothing by the known relevant facts of the subject of the knowleplex under analysis–in the view of an overwhelming majority of people with knowledge of the subject involved), it is a fallaciplex.  The opposite of this is the validiplex.  This, as should be obvious, is a knowleplex that logic and all the facts have shown–for an overwhelming majority of those with relevant knowledge–to be valid beyond reasonable doubt.  All other knowleplexes can be considered validiplexes-in-progress until are shown to be maxilutely (i.e. as close to absolute certainty as any understanding can come) valid or invalid.

The crank’s fallaciplex is activated whenever he encounters the Shakespeare Authorship Question (SAQ (more than briefly).  It then fills his mind with a delusional system concerning the SAQ that he is almost completely unable to free himself from–although he’s unlikely to want to.

The fallaciplex a rigidnikal crank is victimized by is a rigidniplex.  Almost all of a rigidnik’s knowlexplexes in his magniscipience (where his involvement with questions outside the everyday like the SAQ) rigidniplexes due to his innately excessively high basal cerebral energy (while in or mostly in his magniscipience and defective accommodance (i.e., ability to lower the level of his cerebral energy, which is the basis of creativity, among other things).  Nonetheless, some of his rigidniplexes are valid: Newton’s understanding of physics may have been rigidnikal, for instance.  (I have this suspicion that all the best theoretical mathematicians and physicists are rigidniks.)  The SAQ one is not, as I will later demonstrate beyond reasonable doubt.

Soundbite definition of a rigidniplex: a mental structure that results in an understanding of some relatively large subject (that is much more often invalid than valid) that one possessing it can’t change his mind about.

The fallaciplex a milyoopan crank is victimized by is  the opposite of a rigidniplex, for milyoops, as I classify those who tend to form milyooplexes, suffer from a too low level of cerebral energy.  This causes them to form knowleplexes they are too weak of mind to defend.

To be continued tomorrow, I hope.  Right now, I suddenly need a nap–or a shot of cocaine, and I don’t know where to get any.

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Entry 1689 — Musings on Thought

Sunday, January 11th, 2015

I’ve been . . . discussing philosophy, you might say, with Karl Kempton the past day or two.  He and I have been at it about his brand of Eastern spiritualism versus my brand of Western materialism for twenty or more years.  Needless to say, neither of us has budged from his position.  Right now we are at it about what the swami below said.

Thought is the most surface element of intelligence. What happens in one DNA molecule is a billion times more complex than your thought. Sadhguru
For more wisdom from Sadhguru, click this: Sadhguru.

If you prefer the following comment of mine to Sadhguru, read on, ye sadly-misguided Westerner of only 5 of the twelve levels of consciousness attained by the enlightened wise men of the East–hey, where are the girl swamis?!

And yet my thought is a billion to the 73rd power times more valuable than any dna molecule, and it doesn’t even have to have its best sneakers on. 

THOUGHT

(In my last post to Karl before I wrote the following, I said that to be able to discuss what Sadhguru said, we first had to define what thought was.  That’s because there are many different definitions of it, not to mention whatever swamis like Sadhguru takes the place of definition.  So I tried to work out my definition, for the tenth or twentieth time.)

For me, “thought” is what dominates our consciousness when we are analyzing some portion of existence.  It is not what is continually passing through our consciousness, which is extremely variable.  I’m sure I gave the latter some name once, but can’t remember it.  No matter: I just came up with one I don’t think can be bettered, and I’m sure is not the name I had for it earlier: consciation (CON shee A shuhn).  To be precise about it, in my psychology, consciation is the series of brain-states I call “instacons,” for “instants of consciousness,” which are the smallest choronological units of awareness.  Each instacon consists of all the brain-cells in the cerebrum that I call master-cells (m-cells) that are active (and perhaps some cells active elsewhere in the nervous system).

According to my theory, thought is what we call various combinations of active m-cells located in parts of the cerebrum I call “the reducticeptual awareness” and the “scienceptual awareness.”  The former provides the verbal elements of thought which are almost always present, and mathematical and other conceptual material, the latter logic based on cause and effect.  Much else, such as visual data under analysis, will also be present.

I have only now begun to consider what other kinds of consciation exist.  “Aesthesciation” might be one—which would occur when the dominant active-cells are in the auditory or sagaceptual or visual or some similar awareness, or combinations of these, and the evaluceptual awareness.  There would also be various kinds of  “percepciation”—visual or auditory m-cells again being dominant, but non-aesthetically.  The visual-consciation one might be concentrating on to find one’s way through a jungle, say.

How about “sociosciation,” the consciation having to do with people, or the usually scorned “egosciation,” of focus on one’s self?

The brain’s attention center determines which of the several consciations dominates at any given time.

Is there, I suddenly wonder, a “superstisciation?”  A consciation identical to normal thought but without the participation of active scienceptual m-cells?

* * *

My idea of thought may be malarky, but–unlike Sadhguru’s–it is falsifiable.  Once neurophysiologists have sensitive enough equipment, they will be able to determine if my awarenesses, or something like them–and their m-cells, exist.  More important, they will be able to find what happens in the brain when a person believe himself to be thinking of something, which will either invalidate or validate the main brunt of my theory

Oh, one thing more.  In my piece about thought, I did not define consciousness.  For me it it is not part of the brain, but something undefinable outside the brain and wholly different from it, being the one immaterial thing I believe in.  (All theories begin with dogma, or axioms; the fact that I am aware of a consciousness within me is one of my theory’s.)

A person’s consciousness interacts with his brain to allow the conversion of active m-cells into whatever it is that the consciousness can experience.  This consciousness is, in fact, the person, passively experiencing the life of the being whose brain it is interacting with.  It is irrelevant so far as understanding the workings of the brain are concerned.  Since those workings result in everything the consciousness experiences, which it by axiomatic definition does, I need only describe what the brain does, and claim the conversion I do.  It is unfalsifiable.  That we are somehow conscious of data brought to us by the nervous system is a fact, though: a blindfolded person will not experience a visual object in front of him, for example; take the blindfold off his eyes and he will.

That I am conscious is a fact for me, but not for anyone else.

Hey, I feel this is one of my more interesting entries.  I hope some of you agree!  I hope to work on my idea of a superstisciation.  It doesn’t seem a joke to me.  Take ghosts.  I was just reading about some allegedly haunted house in which ghosts were throwing objects such as books around.  If you have a reasonably effective scienceptual awareness, you will apply cause and effect logic to the idea of a ghost that can throw a book.  How, since ghosts are immaterial?  Or: why can’t we see or otherwise perceive a ghost, especially with the sense of touch, if it has enough materiality to grasp a book?  How can a ghost see material photons without material rods and cones?  Etc.

Sure, they just do.

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Knowlecular Terminology « POETICKS

Archive for the ‘Knowlecular Terminology’ Category

Entry 1758 — My New Blogs

Friday, March 20th, 2015

Today’s blog entry is at my Knowlecular Psychology Blog.  Make that was at my Knowlecular Psychologt Blog.  As soon as I posted the entry, I realized my new set-up is not likely to work because Pages are not Blogs, they will just go on and on as single pages until, it’s my guess, they reach a limit.  I could set up three new real blogs but they’d be too much trouble to operate.  So, I’m now shutting down my pseudo-blogs, and poeticks.com will go back to the being the dithered mess it’s been for the past several years.  Beginning with what I had in my Knowlecular Psychology Blog for today:

Here beginneth my knowlecular psychology blog.

This has been up for a day or so and has had three visitors!  I wasn’t sure anyone was interested in my totally uncertified theory.  Anyway, I think the three of you, even though you may all just be students of abnormal psychology.  (Actually, I think you’re all academics stealing ideas from me.  No problem.  Although I would like getting credit for them, I’ve gone too long without any recognition for even one of them to be able any longer to care much.)

Entry 1 — Plexed and Unplexed Data

This won’t be much of an entry, just some notes from another bedtime trickle of ideas.  Two nights ago, I think.  It is just a return to the presentation of my theory of accommodance.  I’d been thinking of it as retroceptual data versus perceptual data, or a person’s memory versus the external stimuli he’s encountering.  It’s not an easy dichotomy, though, because it’s really strong memories versus perceptual data and random memories.  So I split the data involved into assimilated versus unassimilated data, or fragmentary versus unified, or unconsolidated versus consolidated.  Later I got more rigorous: there are, I now posit, plexed and unplexed data, or data consolidated into a knowleplex and “free” data, mostly coming in from a person’s external or internal environment but sometimes containing retrocepts (bits of memory) that have not yet been consolidated into a knowleplex.

I had a second thought: that some plexed data could come from the environment.  This would occur when a person encountered a complex of stimuli that quickly activated some knowleplex he had and accompanied it.  Ergo, there were two kinds of plexed data: retroceptual and perceptual; there were two kinds of unplexed data, too: retroceptual and perceptual.   I think of perceptual plexed data as “preplexed,”

* * *

Maybe when I’m not in my null zone, where I am now, I’ll come up with a better idea for improving my blog.

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Entry 1746 — A Possible Invention & A List

Sunday, March 8th, 2015

himlli esyaen r  txv eee scn tat li o n

An email from Richard Kostelanetz got me thinking about invented moves in writing of the kind he tries for–in everything he writes except his conventional prose works, it would seem.  Result: the possible invention above.  Its difference from all other such works is very minor, but does distinguish it from all other such works, if I really am the first to make such a thing.  The are a great number of permutations of the basic idea possible.  Would each be consider a lexical invention, I wonder. . . .

Now the list:

The Knowleculations, or kinds of knowlecular data in accordance with size

KNOWLEBIT smallest unit of knowledge
KNOWLEDOT all the knowlebits in a mnemodot[1]
KNOWLECULE the equivalent of a word’s worth of knowledge
KNOWLECULANE the equivalent of a sentence’s worth of knowledge
KNOWLECUMIZATION the equivalent of a paragraph’s worth of knowledge
KNOWLEPLEX the equivalent of a chapter’s worth of knowledge
KNOWLAXY the equivalent of a book’s worth of knowledge
KNOWLIVERSE  a person’s entire store of knowledge

[1] a mnemodot is a single storage-unit in one or another of the cerebrum’s many mnemoducts; it is what all the percepts (i.e., units of perceptual data coming from the external or internal environment) and retrocepts (i.e., activated units or data stored as memories) of the kind the mnemoduct is responsible for that reach it during an instacon, or instant of consciousness [2]

[2] This seems to be the new proper way to make footnotes.  I hate it.
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I love my list, though!  It’s my latest eurekaplex, for sure.  Makes me feel like I’ve summed up epistemology for good!  5 brand-new terms, all from the eureka moment I had last night in bed (although it didn’t feel more than mildly satisfactory at the time).  Okay, I know it won’t be of much use to anyone but me, but it will greatly help me to finally understand my knowlaxy of knowlecular psychology.
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Since I’m listing knowlecular stuff, here’s another list I made just to be complete about the kinds of knowleplexes there are: rigidniplex, eurekaplex, milyoopiplex (i.e., excessively changeable knowleplex), pseudo-rigidniplex (a rigidniplex forced on someone by indoctrination, verosoplex and . . . various kinds of defective knowleplexes I’ve already named somewhere else (when writing about verosophers, cranks and kooks, I think) but can’t remember, nor locate them easily enough to bother to try to.  Ah, maybe “pseudosoplex,” from “pseudosopher” the way “verosoplex” is from “verosopher,” is one of them . . .

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J. P. Guilford « POETICKS

Archive for the ‘J. P. Guilford’ Category

Entry 1372 — My Psychology & Guilford’s

Saturday, February 15th, 2014

Today I’ll try to make sense about Guilford’s theory of intelligence versus mine.

Guilford’s Structure of Intellect

According to Guilford’s Structure of Intellect (SI) theory (1955), an individual’s performance on intelligence tests can be traced back to the underlying mental abilities or factors of intelligence. SI theory comprises up to 150 different intellectual abilities organized along three dimensions—Operations, Content, and Products.

My theory of cerebreffectiveness, which is more or less what Guilford’s “intellect” is, also posits numerous different intellectual abilities along with what might be called three dimensions: my charactration (unless I changed its name),  accommodance and accelerance.  Are they much like Guilford’s operations, content and products?  One way they definitely are not is that my three have a single mechanism over them which I consider the g factor (which he considered his theory to reject, although I don’t think it does).

It is a mechanism I call the “cerebrexecutive” which is responsible for supervising the interaction of the three cerebral dimensions responsible for all we think and do.  To describe the process simply, the cerebrexecutive oversees the flow of cerebral energy; that determines the way the three . . . “subcerebrexecutives” interact, which in turn determines which master-cells will be activated to produce the thoughts and behavior of the individual involved at that time.  Said master-cells contribute to many operations, perhaps the same ones  Guilford hypothesized, or ones similar to them.  They are the final determinants of cerebreffectiveness.

Note: I hope to get a decent name for my three operations.  Maybe “cerebreffectors.”  Or “cerebranisms.”

Eventually, I hope to provide detailed examples of thinking and behavior that will make all this much more clear than I suspect my previous paragraph does.

Operations dimension

SI includes six operations or general intellectual processes:

  1. Cognition – The ability to understand, comprehend, discover, and become aware of information.
  2. Memory recording – The ability to encode information.
  3. Memory retention – The ability to recall information.
  4. Divergent production – The ability to generate multiple solutions to a problem; creativity.
  5. Convergent production – The ability to deduce a single solution to a problem; rule-following or problem-solving.
  6. Evaluation – The ability to judge whether or not information is accurate, consistent, or valid.

Interesting.  It seems to me my theory treats cognition, memory recording and memory retention as a single process.  For me, sensory-cells are activated by stimuli in both the external and internal environments and, in turn activate master-cells (m-cells) in the cerebrum.  This activation the individual involved experiences as perceptual information.   At the same time, certain master-cells are activated whose activation the individual experiences as “retroceptual” information (or memories).  In other words, the individual becomes aware of a given moment’s information both from the immediate environments and recalled while data is recorded.

Note: I have no explanation for the individual’s consciousness of perceived and remember data.  That the individual exists with a consciousness that acts as I describe is the ground premise of my theory.  All I can say about it is that it exists.  (If it doesn’t exist, then I call what it does do as existing.)

At the same time that the individual becomes aware of what he perceives and remembers, he automatically forms a preliminary understanding, comprehension, discovery, idea, etc., of it.  Example: When little Willie sees a black cat, his nervous system activates m-cells whose activation he understands to mean “black cat.”  His nervous system also activates m-cells whose state he understands as “Max,” the name the actual cat reminds him is its.  We could call the three fused processes “cognition,” it seems to me.  Large forms of cognition, of course, occur; they simply take longer to do so, and include chains of moments rather than a single one.  Little Willie, watching his cat, connects it to the cockroach he saw scampering across the floor a moment ago (I’m drawing on my sad experience as an impoverished super-genius here–please send me some money) and may form an enlarged understanding of the situation.

Guilford’s other three operations are more complex.  Divergent production is what happens, according to my theory, when the cerebrexecutive puts the accommodance mechanism in charge of things.  What that does I will describe elsewhere.  Here, it suffices to say, it is the brain’s way of being creative.  (It causes the brain to become disorganized enough to form the novel linkages of data that creativity requires, to put it most simply.)

As for convergent production, that occurs, according to my theory, when the cerebrexecutive puts the charactration mechanism in charge (or, more exactly, leaves it in charge since it’s the cerebrum’s default boss).  This causes the narrowed concentration needed to follow a possible solution to a problem to its conclusion.  Accelerance will generally participate in both operations.  In divergence, it helps the brain pull quickly pull in a potential solution once recognized.  In convergence it strengthens and narrows the focus to defeat distraction until the solution is arrived at.

As for “evaluation,” I consider that a part of both divergent and convergent thinking.  If one’s cerebrexecutive is a good one, it will bring accelerance and accommodance into play in such a way as judge each attempted solution to a problem.

In short, it seems to me, that my theory contains all the operations Guilford’s does, although with much different mechanisms responsible for them–and, I suspect, with their nature, interactions and effects much more deeply worked out.

Content dimension

SI includes four broad areas of information to which the human intellect applies the six operations:

  1. Figural – Concrete, real world information, tangible objects — things in the environment. It includes visual: information perceived through seeing; auditory: information perceived through hearing; and kinesthetic: information perceived through one’s own physical actions.
  2. Symbolic – Information perceived as symbols or signs that stand for something else, e.g., Arabic numerals, the letters of an alphabet, or musical and scientific notations.
  3. Semantic – Concerned with verbal meaning and ideas. Generally considered to be abstract in nature.
  4. Behavioral – Information perceived as acts of people. (This dimension was not fully researched in Guilford’s project, remains theoretical, and is generally not included in the final model that he proposed for describing human intelligence.)

Guilford’s  “content” translates readily into my theory of awarenesses.  His “figural” is the same as the content of my fundaceptual awareness, which is where all our fundamental perceptions of our inner and outer environments are recorded as they occur or are remembered.  His “symbolic” content is the content of my reducticeptual awareness.  His semantic content is in this awareness, too–in the verboceptual subawareness of the reducticeptual awareness–since it is also symbolic.  It is, in fact, a dominant region of that awareness.  Guilford’s behavioral dimension is not researched at all in my project but is definitely part of it.  But it supplies the content of an awareness with much else in it, the anthroceptual awareness, which has to do with all human acts, our own as well as those of others, and the acts of all living creatures as well (and supernatural ones, too!)

My theory also has a behavraceptual awareness, but its function is to carry out our own behavior.  Like all the awarenesses, it interacts with other awarenesses, so contributes to the anthroceptual awareness to possibly help it do some of the things one’s behavioral dimension does.  My theory covers many more kinds of content than Guilford’s does, for it has, at last count, ten major awarenesses, most of them with many sub-awarenesses.  These I will introduce later.

Product dimension

As the name suggests, this dimension contains results of applying particular operations to specific contents. The SI model includes six products, in increasing complexity:

  1. Units – Single items of knowledge.
  2. Classes – Sets of units sharing common attributes.
  3. Relations – Units linked as opposites or in associations, sequences, or analogies.
  4. Systems – Multiple relations interrelated to comprise structures or networks.
  5. Transformations – Changes, perspectives, conversions, or mutations to knowledge.
  6. Implications – Predictions, inferences, consequences, or anticipations of knowledge.

Therefore, according to Guilford there are 5 x 3 x 6 = 90 intellectual abilities or factors (his research only confirmed about three behavioral abilities, so it is generally not included in the model). Each ability stands for a particular operation in a particular content area and results in a specific product, such as Comprehension of Figural Units or Evaluation of Semantic Implications.

I’m not entirely sure just how parallel my theory is to Guilford’s idea of products.  His units suggest my knowlecules, or units of data concerning one stimulus or stimulus cluster the individual takes as a unified whole (or not, depending on the context–e.g., a horse is such a unified whole, but so is a horse’s mane, or a herd of horses.  His classes are like what I call “knowleplexes”–for data more complicated than single units, like the entire field of zoology.  I consider his other products as simply different combinations of knowlecules.

I believe my theory contains elements his does not.  I’m thinking of mechanisms for determining cerebral pain and pleasure, which contribute greatly to cerebreffectiveness.  It’s what tags thoughts as errors or acts of a Grumman.  I mean, of genius.  Also the etiologiplex (or whatever I’m calling it) which is responsible for apprehending a thing’s cause or effect and recording it, which is obviously important cerebreffectively.  Ah, and there are many instincts in my theory such as fear of snakes, recognition of human faces, vicarious sympathy, etc., that could be considered products like Guilford’s.  A set of innate personae like Jung’s, too.

Guilford’s original model was composed of 120 components (when the behavioral component is included) because he had not separated Figural Content into separate Auditory and Visual contents, nor had he separated Memory into Memory Recording and Memory Retention. When he separated Figural into Auditory and Visual contents, his model increased to 5 x 5 x 6 = 150 categories. When Guilford separated the Memory functions, his model finally increased to 180 factors.

I suspect if I carried out the same calculation with my equivalents of Guilford’s operations, content and products, I’d get a lot more categories than 150.  I think I’d have at least one more set of factors, too–at the tail end of each sequence when muscles or glands turn a cerebreffect (i.e., the final result of a cerebrexecutive command) into an action (which isn’t always the case because many sequences end in thoughts or feeling only).  At this tail end, purely physical abilities convert the cerebreffective portion of the sequence into anthreffectiveness, the success of which can be due in great part to the effectiveness of the muscles’ or glands’ contribution.  But here my concern is only with Guilford’s idea of intelligence, or intellectual ability, and mine of cerebreffectiveness.

Criticism

Various researchers have criticized the statistical techniques used by Guilford. According to Jensen (1998), Guilford’s contention that a g-factor was untenable was influenced by his observation that cognitive tests of U.S. Air Force personnel did not show correlations significantly different from zero. According to one reanalysis, this resulted from artifacts and methodological errors. Applying more robust methodologies, the correlations in Guilford’s data sets are positive.  In another reanalysis, randomly generated models were found to be as well supported as Guilford’s own theory.

My criticism is merely that Guilford never had a chance to discuss his theory with me.  I think mine does what he was trying to do.  I doubt the application of statistics to his theory or competitors of it have much chance of being of value.  Too many variables concerned.

I’m pleased I got into Guilford.  His theory suggests to me that I’m not that much of a crank.  No doubt I’m finding it more like mine than it really is.  Still, I didn’t feel like I was straining too much to reveal the possible similarities I did.  Another plus of my adventure is that I think I learned a little more about what I’m doing.  Best of all, I had fun!  Zah-goo!

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Entry 194 — The Knowleplex « POETICKS

Entry 194 — The Knowleplex

I’m still in my null zone but with enough zip to do the one thing I seem always ready and able to do: make up new Knowlecular Psychology terms.  Not new is my term for any more or less interconnected body of knowledge, or inter-related group of knowlecules, the Knowleplex.   The Knowlecule, in my theory, is the smallest datum, or bit of knowledge, in the context of whatever subject holds sway in a given mind: New York City, say, if the person is thinking about and/or discussing, the  sociology of urban living (which would be a knowleplex); Broadway theatres if the knowleplex involved is The Culture of New York City.

Also not new is the term, Rigidniplex, for “irrational knowleplex formed and insanely or near-insanely adhered to by a rigidnik,” one of my temperament types.  There are, so far, three other faulty knowleplexes in my system, each with a new name: the Indoctriplex, the Neurosiplex, and the Enthusiaplex.  These are irrational fixation systems that act like rigidniplexes but have different causes.

The Rigidniplex comes about because of its owner’s charactration (mental energy) , which is too unalterably high for the flexibility required to recognize flaws and correct them.  The Indoctriplex comes about because its owner’s charactration is too low for energy to revise flaws that the knowleplex contains due to intense, early indoctri- nation.   It is the Milyoop’s equivalent of the Rigidnik’s knowleplex.  The Neurosiplex can afflict anyone.  It is an irrational knowleplex that comes about due to emotional trauma.  A child who have never seen a dog, is nipped by one, and over-reacts, perhaps partly because the child’s mother over-reacts, and so much pain is attached to the event that the child develops a neurotic fear of dogs.  “Neurosis” would be a good near-synonym for Neurosiplex. with Freud’s account of neuroses coming close to defining it, except for its neurophysiological basis.

Similar to the Neurosiplex but its etiological opposite is the Enthusiaplex.  What forms its initial kernel is not emotional trauma but emotional ecstasy: the dog licks the child, the mother laughs, and the delighted child starts an irrational knowleplex concerning how wonderful dogs are.  I found myself in need of such a knowleplex while trying to figure out how people who seemed reasonably sane could believe something as insane as the idea that Shakespeare did not write the works attributed to him.  That they were rigidniks forced to believe as they did by their rigidniplexes explained the dominant anti-Strat- fordians, as they are called, as far as I was concerned, but there were others who were as nuts as the rigidnikal anti-Strat- fordians, but who showed few or no evidence in real life of being rigidniks, such as an insane reverence for formal education, a lack of aesthetic sensitivity, an incapacity for accepting anomalies in the historic record as due to anything other than some kind of official cover-up, etc.

I come to the conclusion that such people were freewenders who had come up with a seemingly rational counter-argument to the belief that Shakespeare was Shakespeare that was so enchantingly clever, and seemingly likely to be accepted by others, which would have all kinds of wonderful pay-offs (the way I felt about my theory of knowlecular psychology, in fact) that too much pleasure got attached to the initial insight for the freewenders ever thereafter to retract it.

The last of the knowleplexes my theory so far recognizes is the Verosoplex, which is a rational knowleplex (like all mine, needless to say);  one, that is, which is based on fundaceptual data only (what our senses tell us) and the use of logic.

What does all this have to do with poetry?  Well, I would say that the Poetry Establishment is dominated by people who have formed very narrow rigidniplexes about what poetry is.  Ideas contrary to their set beliefs bounce off their rigidniplexes.  Etc.   Many of their milyoopian followers go along with them because of their indoctriplexes.

Certain freewenders develop idiosyncratic enthusiaplexes for poets who really aren’t very good, because they personally connect to their work–as someone from the working class might connect to Bukowski (actually, I like Bukowski, but not as loonily as his craziest fans), or a feminist to Anne Sexton.

The person who developed a neurotic fear of dogs might irrationally loathe any dog poem.  Some, exposed to the crap some schools force on them, might form a neuroiplex against poetry.

The luckiest will form a verosoplex that allows them to at least tolerate almost any kind of poetry, and admire a wide range of poetry–more than the Wilshberian end of the poetry continuum.

Needless to say, all the above is a sketch.  In real life, all is much more complex.

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Noam Chomsky « POETICKS

Archive for the ‘Noam Chomsky’ Category

Entry 1076 — Me & Chomsky

Wednesday, April 17th, 2013

Warning: What follows is almost stream-of-consciousness confusing at times as I explain, re-explain, change my mind, etc., step by step as I go.  It is around 7500 words in length, too.  In short, it’s almost entirely note for Me Alone.  So I would advise you not to bother with it.   I’m currently trying to make it coherent, and not doing so very well, but I’ll keep trying.  If I succeed, I’ll post the result.  I do make some interesting, perhaps even valid comments here and there.  Maybe I’ll just post them under the title, “Notes on Me an’ Noam.”

But, hey, the first few paragraphs aren’t bad!

 

NOTES ON THE POSSIBILITY OF AN INNATE GRAMMAR

I checked my files for what I knew I’d written about linguistics so I could use some of it in this series of mine on Manywhere-at-Once and found this.  I didn’t know when I’d written it, but saw a date at some point in it, 1987, so I wrote it 26 years ago.  I’m posting it pretty much as is, but will soon carefully go over it, I hope.  It will be interesting–to me, at any rate–to see how much I now agree with it.  Oh, it makes no attempt to avoid re-inventing wheels; I find that I achieve my understandings best by doing that, rather than just memorizing the standard wheels.  I then knew, and now know, just about nothing about Chomsky’s theories–I’d like to read about them, but not now, for I’m sure it would confuse me too much. 

For over a year I’ve had a set of ideas as to how an innate grammar might be wired, in a simple way, into the human brain to allow for some of the effects Noam Chomsky has hypothesized.  I keep forgetting important details of my system, though, so I thought I’d better get it recorded.

Here’s what I think: there is indeed a verbal center in the brain.  It consists of two main areas, a listening center and a speech center.  Hokay, I suspect that the listening center stores only those auditory data which could have been spoken by another human.  This would make sense evolutionarily, I might insert: just as other specialty centers in the brain certainly evolved, it stands to reason that a center devoted only to socially consequential sounds could readily also have evolved.  I am near-certain, too, that they are entered as pure phonemes–without, that is, any indicators of pitch or other qualities not semantically essential.

A phoneme, as I understand it, is the word for the smallest discrete unit of human speech: e.g., “muh,” “uh,” and “duh” when a human being hears the word, “mud.”  Phonemes, I suppose I should add, are auditory and visual–the latter when turned into writing.  I would be amazed if linguistics does not have a standard term for what I’m calling a visual phoneme, probably one I’ve heard.  But I don’t know what it is, so will go with “visual phoneme,” until I find out.

If I’m right about the human nervous systems sensitivity to pure phonemes, then it follows that there are cells in the listening center–the main cells there, in fact–which “hear” only such phonemes.  To put it more detailedly, somewhere between ear and the listening center, some mechanism collects the minute components of phonemes, reduces them to the non-varying core material (i.e., sifts out sensations of pitch and volume and the like), and passes on the results as single data each representing a different phoneme to appropriate master-cells in the cerebrum.

A similar mechanism might even collect phonemes into syllables.  In any event, the listening center’s basic function is to collect pieces of words.  Anyway, assuming such a center did evolve, it could account for the innate grammar we seem to possess if we assume further (for similar evolutionary reasons) that it became more specialized, dividing into smaller areas.  This I feel sure in fact did happen.  The result: several parts-of-speech areas.  There would have been two to start with: a noun area and a verb area.  The former would store nouns, the latter verbs–i.e., a cell in the former would become active when the ear heard a noun, a cell in the latter when it heard a verb.  How could it know the difference?  At this point I must leave standard grammatical definitions and make up (preliminary) biological definitions of parts of speech.  Biologically, according to my theory, a noun is a shape, a verb a movement.  The eye tells a verb from a noun, or vice versa, on the basis of which of its receptors senses it (or, more accurately, senses the stimulus responsible for it).  This is not hypothetical: the eye actually does have receptors sensitive to different kinds of cues; it actually does have some receptors sensitive to

shapes (or outlines) and some sensitive to motion (or change, or there-and-not-there–on-and-off).

This variety of receptors makes sense, for sensitivity to shape is essential for recognizing parts of the environment but is not generally immediately helpful; sensitivity to motion might make the difference between being eaten or not, or catching a passing meal or not, and is thus more immediately important to any organism.  Probably before any brain of complexity had arisen, certainly before the cerebrum had come about, organisms were sending data from shape receptors to shape centers, and data from motion receptors to separate motion centers to facilitate quick response.  So there would have been a precedent for the existence of such separate areas in a listening center.  There would have been similar selective pressures for bringing those areas about, too–even if the fact that shapes and motions weren’t already separated wasn’t responsible for their fortuitously collecting in separate areas in the listening center.  A thinking organism has almost as much reason for dealing with shapes and motions separately as a reacting organism.  Plans for dealing with the two items are likely to be significantly different, and it should be more efficient to be able to plan for dealing with moving things without interference from shapes (and vice versa) than it would be to deal with both together.

I should add here, though, that I believe there are also general areas in the listening center where a person could hear every kind of word coming in at once.

Regardless of evolutionary background, I believe we have a noun center and a verb center.  Now, I’ve said nouns (really, words for things in the environment that we come to call nouns, but to simplify matters, let me just call them nouns–and call words for actions verbs, and so forth) are stored in the noun center, verbs in the verb center.  Easy to say, but it isn’t exactly straightforward.  After all, if a child sees a rolling ball for the first time and hears the word “ball,” where would he store that word?  He will simultaneously perceive a shape and motion.

Indeed, this will often happen–and he will never perceive motion without shape–something has to be moving.  So at first he will store “ball” in both the noun and the verb centers.  Eventually, though, he will see the ball enough times when it is not moving to store it more in his noun center than in his verb center.  Now, here’s a key: I believe there are in the brain receptors sensitive to whether a given center is active or not.  Hence, if a child hears the word “ball” while seeing a motionless ball, he will store the word in his noun center and a receptor (or collection of receptors) will signal that the noun center is on.  Its signal will be stored in a third center: a parts-of-speech center.  This latter center is responsible for the innate sense of grammar all humans possess according to Chomsky, and me.  Bear with me and I will at length explain how.

(Similarly, one may hypothesize that a urcept for not-verb would be activated.)

We’re not through with the child hearing the word “ball.”  As I see it, the child will often store “ball” in both noun and verb centers and will thus connect it often to the concepts noun and verb; he will also often store it in the noun center alone and connect it to the concept noun alone.  What will happen, then, if he hears the word “ball” when no ball is present?  He will remember a round object, I’m sure (through simple association).  What else? Will he remember that object at rest or rolling?  And will he experience the word as a noun alone or as a noun and verb combined (or as neither)?

I theorize that he would remember the ball at rest–as a pure shape, that is–before he would remember it in motion.  This because he would have more routes to the ball as shape than he would have to its motions.

I have to digress for a moment here–everything is complicated.  There is more to the set-up than I have so far revealed.  My listening center contains only words but there have to be places where words and sensory data connect, too–for where the actual shape of a ball links with the word for it, for example.  There are such centers, and I term them “mixing” centers.  There words and images co-exist and can call up each other–where “ball” can remind a child of an actual ball, and a round shape can make him think or say, “ball,” for instance.  And all these centers I speak of are in contact with each other.

So the child above who hears the word “ball” will disperse energy to several areas–many many areas, in fact.  He will “try to remember” in all the centers containing the datum “ball”: to wit, the noun and verb centers, and some general word center, and one or more word-and-image centers, and no doubt other areas.  Also an association area where words and parts-of-speech share space will play a role.

I believe the child will activate a memory for “ball” from his noun center first because that is simply where most of the routes from “ball” will go to.  In the area where images and words associate, he will remember, first, the shape of a ball.  I believe words beget words faster than words beget images, though–because the word center has fewer data to compete with each other.

This is getting confusinger and confusinger.  Actually he won’t remember some word–a word is the stimulus.  He will remember the shape of the ball in an association area, the word&image center.  The memory of the shape of the ball will in turn cause him to remember the word “ball”–as it is stored in his shape center! That is, his noun center.  Why?  Because the memory of ball-shape in his mind will be the result of the activation of the same cells as a perception of a ball-shape (without motion).  It will thus connect into the same part of the listening center as a

ball-shape would–that is, the noun center.  The child would think, “ball” as he remembered what a ball looks like; at the same time, his parts-of-speech receptors would announce “noun” and he would averbally understand that the word “ball” now in his mind was a noun.

All this could be, and probably is, assisted by other devices.  For example, I suspect there are negative sensors, and sensory complexes, in the eye (and elsewhere) which are sensitive to something’s absence.  One such sense might go on when there is no motion, for example.  So “ball” might come to elicit memories of both motion and no-motion.  If the brain is organized sensibly, and I’m sure it is, these would no doubt tend to cancel each other.  Thus it would become much more likely that objects would be interpreted as nouns and not verbs.  Words for shapes, in other words, would soon be come to be stored properly.

Words for motions are probably trickier since, as I’ve already said, motions can not exist without shape.  So, here’s what I think: motion being more important than shape to organisms, especially primitive ones (which start, I believe it has been shown, with more visual sensitivity to motion than anything else–except darkness-versus-light), we all started with special motion centers.  Shape centers came later.  When they did, it would have made sense for moving stimuli to cause shape receptors to be inhibited–so the organism could concentrate ont he more crucially important motion.

ONE SEES MOTION SEPARATE FROM OBJECTS.

Later verb centers started in the listening center; when noun centers followed, verbs inhibited nouns.  Because verbs are more central than nouns.  To be more specific, I theorize that a word for a motion would have been stored only in the verb center–“ball” heard while the child saw a bouncing ball would thus first be stored in the verb center.  The nervous system would try also to store it in the shape center as the shape it also refers to, but the receptors signalling motion would inhibit the signals of receptors for shape.  Later, when the child heard “ball” while seeing a ball at rest, he would store the word in his noun center–with a sense of nounness and  a sense of not-motion.  Or a signal or sensation of these things.  Then when he later sees the ball in motion, he would remember “ball” as both noun and verb, but his memory of it as a noun would bring with it a memory of not-motion which would tend to cancel out his memory of motion.

I’m confused again.  As I have it now, any word heard in conjunction with something in motion will be stored as a verb.  Any word heard in conjunction with something at rest will be stored as a noun.  Verbs will quickly therefore shed any nounness–no, they’ll never be contaminated with any suspicion of nounness, for they’ll always be stored as verbs.  Nouns will shed verbness, but not so quickly.  As I see it, a word for an object will sometimes be stored as a verb and sometimes as a noun depending on whether its stimulus is perceived while moving or not; but when it is stored as a noun, it will store a signal against its interpretation as a verb; thus, when it is extracted from the memory for use in speech, it will tend to be extracted (or referred to) as a noun only–that is, the activation of a noun-area cell will cause the presence of a noun to be announced by the parts-or-speech center, and will inhibit that center from also announcing the presence of a verb.

There must be a simple way to put all this!  Phooey.

Let me try again.  An object in motion’s shape will be stored in a shape center and its motion in a motion center.  A word heard while the object is perceived will be stored in a verb center, the object’s motion inhibiting any signals to the noun center.  An object at rest’s shape will be stored in a shape center and a word heard while the object is perceived will be stored in a noun center, there being no motion to inhibit that.  Words for motion will thus be stored in verb centers but words for objects will be stored in both noun and verb centers.  Nouns, in other words, will be stored in both the noun and the verb centers.  When they are used, however, both centers will be activated but the parts-of-speech receptors will signal the parts-of-speech center of the presence of a noun only, the signal for noun automatically inhibiting the signal for verb.  So nouns will generally seem nouns, verbs verbs.

I say generally because, of course, verbs in everyday speech are sometimes used as nouns and vice versa.  A jump occurs when one jumps, for instance; and one can “bridge” a gap.  There is flexibility.  So the inhibitory activity is subtle.  I suppose a parts-of-speech receptor is activatated to the degree that its stimulus is large–that is, to the degree that a word is a particular part of speech; if a word is more noun than verb, it will be experienced as a noun; and if the reverse, it will be experienced as a verb.  Perhaps there’s no need to hypothesize signals for nouns inhibit signals for verbs; in the everyday world, objects are generally seen more and for longer times at rest than they are in motion, so words for them in the noun center would quickly outnumber words for them in the verb center.  They would therefore be experienced as nouns.

I should add one more thing here about nouns.  I’ve termed them words for shapes.  Actually the situation is more complex–many nouns are words for more than shapes–“fragrance,” for instance.  Generalities, abstract nouns, etc.  Many of these become nouns secondarily, or cerebrally–that is, they are neither nouns nor verbs because they are concerned with memeories (or concepts), not “real” things.  We thus learn what part of speech they are–a complicated procedure outside the intent of this essay.  But there are still words for things in the environment that neither move nor have shape–“fragrence,” as mentioned.  A point: shape can be felt as well as seen.  We learn other nouns–the sound of the unseen ocean might make us think of the noun “water” through simple association.  More on this in due course.

There is more to verbs than I’ve so far shown.  Movements often have a muscular component–movements by a person do, of course, and he is aware of it; and movements of other people and even of objects reminds him of his own movements and thus connects external movements to his muscles.  So verbs possibly are words not just connected to movement but to kinesthetics, or one’s awareness of what one’s muscles are doing.  This is important for another division, that of verbs into active and passive.  I believe the verb center divides into other centers, including a passive center and an active center.  Verbs which are experienced with a sense of muscle movement on the part of the experiencer are stored in the active verb center; those experienced with a sense of being at rest or of being acted upon rather than acting upon are stored in the passive verb center.  And receptors sensitive to the two centers’ being on or off signal what kind of verb any verb is just as similar receptors signal the difference between nouns and verbs.

So we are averbally and automatically aware of two kinds of verbs.  We are also aware of kinds of nouns, but before getting into that, I should discuss adjectives since they are the third main part of speech after verbs and nouns.  I, as one would guess, believe that there is an adjective center in the listening center, too.  I believe in a center or centers for every significant part of speech, in fact–and not only in the listening center but in the speaking center, as a matter of fact.

An object, of course, is more than shape.  It is also color (or non-color), texture, odor, sound, etc.  Its various qualities are also, in my view, stored in various separate centers–as well as in various association centers which combine features–color and shape, for instance.  Words for qualities, like words for motion, must occur in conjunction with the perception of shapes.  They are separated from verbs the same way nouns are.  Their separation from nouns is trickier since all qualities are perceived with shapes and all shapes with qualities.  But they shed each other.  As an example, let’s consider a red ball.  A child sees it several times.  Sometimes he hears it called “red” and sometimes “ball.”  But he also often sees a red toy truck, and a blue ball–and hears appropriate words when he sees them.  So he will soon connect “red” with the color red, and “ball” with a round object.  This in a general zone devoted to words and images.  However, “red” and “ball” will both be stored an equal number of times in the child’s adjective (words for quality) center and noun center.  How can he connect either to its part of speech?

My guess: backwards.  I mean, perhaps “red” makes him remember the color red and in the process activate it in the quality center.  But he wouldn’t connect it sufficiently to any noun to activate the shape center.  So he could come eventually to connect the word for red more and more with not only the color red but the designation of that color as a quality!  Actually, this might be the way verbs and nouns sort themselves out: each eventually comes to associate only with some specific stimulus–and be referring in the mind to that specific stimulus’s memory, it comes to be associated with what that stimulus was–i.e., shape, motion or whatever.  And, now, adjective.

What’s the upshot of all this muddle?  It is simple: I suggest that we learn words and automatically connect them (approximately) with their parts-of-speech.  Then we learn a grammar–a general grammar.  It is passed down to us by our parents or elders.  It is simple: that in English sentences usually start with a noun, then have a verb–that verbs follow subjects.  And adjectives precede their nouns.  Because we learn a word’s part of speech as we learn the word’s meaning, we can manipulate it easily, without study.  We only need learn a basic structure: subject verb predicate, for instance, and a few rules, and we can do the rest without more than learning words.  And with a verb center which divides (as I will show) into tenses, we learn a verb with “ed” on it is probably past tense, so we know not only where it goes in a sentence but can form other past tenses for verbs we have just been introduced to.  Etc.

CHOMSKY, CONTINUED

The Now-Knowlecule

Okay, to start again: sensations activate brain-cells; different kinds of the former activate different kinds of the latter: sensations of motion activate motion cells, sensations of shape activate shape cells, and so forth.  Each kind of cells forms a separate brain center–but also contribute to more general centers, association areas and the like.  But the main point here is that there are specialist centers: a motion center, a shape center, a visual quality center, and so forth.  The image of a given stimulus, then, is stored in an appropriate specialist center.  When it is named, the name accompanies the image in a generalist area, an area of images and words.  The name at length is joined to the proper datum through a process of association explained elsewhere.  From that time on, whenever it is heard or remembered, it will tend to activate a memory of the datum it names: “ball” causes, usually, a memory of a round object.  When the datum is remembered, a receptor then is activated which is sensitive to its area’s activity.  So the image of a ball will when remembered turn on the center it is in, the shape center, and a receptor will signal that fact.  The signal in turn will come to associate with not only the image of the ball, with which it must always be associated, but with “ball,” that image’s name.  It will thus link the concept “noun” to the word “ball.”

Meanwhile, “ball” will associate with too many varying motions to be likely to activate the memory of any particular motion, and therefore, secondarily, the concept “verb.”  (Even if a ball only rolls, its rolling will likely be more varied than its shape, so it will always tend to associate more with its shape than its motion, and most things are at rest more than enough to readily be perceived as shapes rather than as motions.)  Similarly, “ball” will associate with too many secondary qualities to activate any particular one of them and thus lead to the concept “adjective.”  And “red,” for example, will associate with too many shapes (and motions) to awaken the concept “noun” (or the concept “verb”).

In the verbal center there is, I theorize, an area in which only words and parts-of-speech are stored.  This would facilitate grammatical organization of one’s words.

Scores of important questions remain, of course.  One concerns adverbs.  I think adverbs and adjectives are both words associated with quality data.  They are not separated as quality itself is from shape and motion.  And, I might add, it does not seem likely that qualities are broken down into the visual, the olfactory, and so forth, although their receptors are many and varied.  I suspect that would not have been efficient so that they remained combined in one group, or became combined in one group.  In short, there are not significantly different kinds of quality-words.  Except maybe adverbs and adjectives.  These might separate through learning: adjectives always being associated with shape words, and adverbs with motion words.

Connectives (conjunctions?) and articles need to be worked into he scheme and prepositions.  Equation words (is, are, etc.)  Time.  Possessives.  But I’m too tired now.

***************** 10 January 1987 ********************************

Hokay, folks, now I have it all figured out.  I don’t have time to get it all down in detail, though, so will now just put down the main points.

Verbs, I now believe, are words whose images interact with muscular activity on the part of the beholder; they are thus more than words for motions; however, they include words for motions, motions requiring muscular movement to follow–as well as being in many cases empathizable with.

Active verbs go with the sensation of active motor response, passive verbs with the sensation of resisting motor response, or motor response overcome.

Nouns are words for images (objects) which come into the brain without significant accompanying motor reactions.  Ditto adjectives and adverbs.

Specialist sensors do the labelling: if a group of such sensors sees a constant shape, it signals noun; if it sees a constant quality, it signals either adjective or adverb–the first if its context is mostly nounal, the second if its context is mostly verbal.

 I’m off here.  I had it figured out a day or two ago, but didn’t write it down.  So I’ll have to work it out still again.  Meanwhile, I’d better get down what I worked out this morning.

Tense: present tense is when external input (the present) is greater than internal input (memory), and when an m-cell is activated by external impulses, it is sensed as externally activated even if impulses from internal sources equaled or were greater in strength than those external impulses.  “Then” occurs when the interior activates more cells than the exterior. (Receptors there are which are sensitive to how an m-cell is activated–to which axon (or dendrite) it gets its energy.)  “Then” is past and future; there is an abstract image association area where the gist of experience is remembered; it is there that “imagining” takes place–that is, events which never happened are reviewed, so to speak.  Generally daydreaming, planning for the future, fantasizing, etc., take place there–one can concentrate the gist of what one wants to think about into being but not the details.  Detail centers tend to go off–one’s attention narrows to “imagining,” that is.  Receptors can tell whether one’s mental content is more from the imagining center or from detail centers.

When it is more from the latter, it is labelled “past.”  If it is which has not happened but very likely could).  When it is extremely from the former, it is labelled “fantasy” or daydreaming.  At some border between the two occurs the subjunctive mood.

Edges.  Data arriving to the brain with signals that edges occur in their parent images are prepostions–that is, relationships between two things, thos relationships becoming manifest at edges.  Number occurs due to a “counter” in the eye (and similar counters elsewhere, perhaps).  The visual counter works as follows (in my theory): Shape-detectors sensitive to the same shape signal a single center (as well as other centers).  A counter at the center counts how many shape-detectors for the same shape are picking up the same shape at one time and label the shape appropriately.  So the brain is aware of one, two, and more.

Connectives are probably learned–they habitually appear where verbs would be, so are taken as verbs.  Subjects are objects or nouns which occur with active verbs; a nound occurring with a subject and a verb is an object.  The verb is then transitive; otherwise it is intransitive.  Yes, this is incomplete.

Later on 10 Jan., while lying in bed prior to going to sleep, I rethought my theory of nouns, adjectives and adverbs.  I didn’t have it right above; I had it righter previously but not as right as I now think I’ve gotten it.  In any event, my theory is that there are not receptors signalling what kind of perceptions are being made (or it they are, they aren’t important here); instead, there are receptors which are turned on when any m-cell in a particular specialized area has been turned on retroceptually; it will announce the identity of the area.

So far as grammar goes, three such areas are important: the changes area, the shape area, and the quality area.  When something changes, as would be the case with motion visually, or the discharge of a sound or scent auditorally aor olfactorily, or the manifestation of pressure tactilely, or the like, a perception of this is stored in the changes area.  Internal, or subjective changes, would be recorded here, too.

Visual shapes and shapes felt or otherwise experienced are stored in the shape area while qualities (secondary characteristics like brightness/darkness, color, pitch, smell, feel, etc.) are stored in the quality area.

Grammar receptors signal verb when a cell in the changes area becomes retroceptually active, noun when a cell in the shape area becomes retroceptually active and “quality-word” when a cell in the quality area becomes retroceptually active.  Secondary grammar receptors measure the ratio of noun, verb and quality-words being experienced during a given interval and rate the overall experience verb, noun, adjective or adverb depending, respectively, on whether verbs, nouns, quality-words in combination with nouns or quality-words in combination with verbs are predominant.  These secondary receptors make a final grammatical signal which joins a parts-of-speech label to the experience.

In due course a particular word loses its extraneous linkages and connects (or comes to mean) a particular part-of-speech just as it comes to mean a particular definition–e.g., just as “red” comes to mean a particular color, it comes to mean “adjective.”

A preposition is signalled when a secondary receptor senses primary receptors signaling a sequence containing sensations of one shape, then an edge, then another.  Relationships in space, the way objects are orientated to each other.  Sensations of location allow individual prepositions to be distinguished–“on,” for instance, is shape, downward movement to edge, then downward again to second shape.  “Against” would be sideways from shape through edge to second shape.  Others are more complicated and I haven’t yet worked them out.  “To,” for instance, and “from.”  And “for.”  Maybe edges aren’t the key.  Ah, the key might still be edges, in the case of “to,” “toward,” “away from,” “down to,” “up to,” and so forth, it might be changing edges that are the key.  Thick edges are possible.  So secondary receptors signal edge-change-of-size–thickening as something goes from something, narrowing as something approaches something.

These secondary receptors, and any associated primary receptors, are sensitive only to m-cells which are retroceptually activated, the same way other grammar sensors are.

This morning when I awoke around 5:30, I thought about my grammar theory and concluded that the imagination center not only consisted of abstractions but was easier to operate.  I now believe that (1) the gist of experience, the most abstract or simplified gist of experience, is stored in such a center or centers; (2) (perhaps) greater energy is available there to make its use easier; and (3) awareness of error is reduced to facilitate uninhibited ruminating, fantasizing or the like–or, more likely, errors are not penalized to the degree they are in regular memory centers–that is, errors don’t act to lower energy or suppress erroneous passages the way they do in reality centers.

Hence, one can be much more free-roaming in the imagination area.  But receptors indicate when one is in the imagination as they do when one is in past reality.  They also, as I’ve hypothesized previously, indicate the ratio between what one is experiencing of the reality center compared with wxhat one is experiencing in one’s imagination and a secondary grammar receptor uses the information to signal past, future, subjunctive or daydream tense as one’s experience is decreasingly from a reality center or centers.

Actually (so my theory has it) grammar receptors cluster around master-cells primarily, not in association areas.  They determine if the cell is getting activating energy from (1) sensory receptors (present tense), (2) regular memory association areas (past tense), (3) the imagination center (future tense), or ratios.  But grammar receptors having to do with nouns, verbs, number, prepositions, adjectives and adverbs simply fire when the m-cell or cells they are associated with is retroceptually active; at the grammar center date from such sensors is analysed to determine finally what part of speech is appropriate.

There is a word-and-grammar association area where only words (really, phonemes or phonemes) and parts-of-speech are recorded.  This facilitates a particular word’s latching onto its proper part-of-speech label and thus being used grammatically correctly.

The speech centers, incidentally, are like imagination centers in that they abstract information, or deal with data reduced to extreme simplifications.  So it makes sense that speech helps with imagination and so-called higher thinking.  When the imagination center is at work, memories (regular memories, I mean) also occur.  In fact, memories initiate chains of imagining and vice versa.  The mix is such that the mind generally “feels” the same–it feels pretty much as though it were simply remembering–unless something causes it to question its state, whereupon it will easily surmise whether it is daydreaming or thinking or remembering or whatever on the basis of what its grammar receptors are telling it about how hard its various centers are working in comparison with each other.  Of course, it will always be intuitively aware of what it is doing–it will be aware of its imagination/reality ratio if not ready to verbalize that awareness.

If my idea of an imagination center is valid, it would explain Jaynes’s idea of consciousness as something which is evolved to as not truly consciousness but consciousness of having imagination, or–earlier–of having memory.  But more likely of having imagination and a feeling of power over what goes through one’s mind.  Also a knowledge of fantasy versus reality–the real now and the real then.  Some of Jaynes’s ideas now make more sense to me: early psychotics (and present ones) might not have full (or any) use of receptors sensitive to the imagination center’s being on or off and thus would not be able to distinguish real from fantasy; or, similarly for similar reasons, past from now.

The idea of an imagination center (which I always resisted as I have always resisted any complication of my theory) gives more credence to the possibility of left-right thinking.  I, however, still believe, that both sides of the brain must imagine as well as remember–but one might imagine better than the other.  (Another thing I never believed.)  Of course, individuals might have larger and/or more efficient imagination centers than others–men, perhaps than women, for one–especially visual imagination centers.  Personality differences based on such differences would be certain.

So the actual hardware of the brain contributes to imagination as well as energy levels (in turn, of course, based on hardware, but of the endocrine system more than of the neurological system) according to my theory now.  Interesting.

A thought while running on 16 September 1989 (which mayhap I already thinked afore): it may be that the way it feels behavraceptually to make a particular sound is hard-wired in our cerebrums to the way the sound sounds, and vice versa.  This would be true, probably, only of phonemes–or perhaps only of phonemes and consonantal-phoneme clusters such as “str.”  In any event, to hear a word would be automatically to feel oneself saying it, at least sub-vocally (i.e., in a sort of muscular outline that is short of actual audible enunciation).  This means that one has a predisposition to repeat others’ words just the way one has a predisposition, anthroceptually, to repeat others’ actions.  This, of course, would be a principal basis of linguistic education–and would help explain the horror ords have with deviational speech. They need to repreat it, you see, but it contradicts their previous programming (in a physical way).  That, of course, leads to pain.

December 2: My dabble into language poetry got me thinking about Chomsky’s notion of an innate grammar.  I’ve read a little about it, and a little here and there about linguistics, but recognize I’m no authority on it.  At the same time, I believe I know more about linguistics than anyone else in the world–because I can derive everything of linguistic consequence from my knowlecular psychology.

Seriously, as soon as I heard about the possibility of an innate grammar, I believed in it.  So much so, that I never bothered to read anything by Chomsky, or anything by an expert in it, only a few popular magazine articles in it.  I just went ahead and tried to model such a grammar as an adjunct to my model of the brain.  My ideas were pretty simple.  First, I posited a grammar area within the linguiceptual (or language) sub-awareness of the reducticeptual (or conceptual) awareness already part of my theory of multiple human awarenesses (and sub-awarenesses and sub-sub-awarenesses) or intelligences, or consciousnesses, or whatever.  I divided the grammar area into a number of zones, one group of them having to do with parts of speech.  In this group were a zone for nouns, a zone for verbs, a zone for adjectives, and so on.  Also there (or so I posit at this point, at any rate) is a word zone.  The noun zone’s concern would be nouns, the verb zone’s verbs, the word zone’s all words.

In other words, the human brain is innately sensitive not just to words as words, but to each word as a certain part of speech.  I claim we are designed automatically to learn a vocabulary, and learn not just various words and their meanings, but various words, their meanings–and what parts of speech they are.

I hope the poetics connection is plain: language poetry, in great part, has to do with what parts of speech various words are.  A large branch of it concentrates on that more than on what words mean–because a truly creative poet is compelled by his genes to explore new territory, which grammar mostly is, in poetry–not for whatever reason many language poets may give, or many of their agit-prop philistine explainers.

* * *

My simple first step toward modeling a knowlecular innate grammar was to work out ways the human nervous system might recognize parts of speech.  I wrote several thousand confused words about that.  This resulted in several assumptions.  The first is that the nervous system recognizes shapes (some of them, like circles and rectangles, urceptually).  In fact, I realized that I already had a primary awareness concerned with this, the objecticeptual awareness.  I hadn’t worked out exactly what the objects it dealt with were, though.  So, I now defined them a nothing more than discrete shapes, or shapes that endured in spite of being moved, or of moving, as pretty much what they visually were.  Morpho-stability?

Let me revise that.  The Objecticeptual Awareness is only concerned with non-living shapes; the Anthroceptual Awareness deals with living shapes.  But many of the latter are objecticeptually processed because of the difficulty in telling which a shape is living or not.  In any event, I claim that shape-sensors activate a certain master-cell (or perhaps a group of master-cells) in the noun-zone of the brain whenever we see a shape (or sense one via some other sense, which I will ignore here, to simplify exposition).  A percept representing “noun” is the result.  This percept with be stored in the noun-zone with whatever visual percepts the stimulus causing it also caused.  So, a ball will caused a memory of its circular shape (and none of its “secondary qualities,” which I will discuss later) to be stored in the noun-zone with a memory of “nounness.”

I theorize that recognition of nouns was evolutionarily the first recognition life developed–after truly primitive recognitions such as bad/good.  The first life-forms probably experienced the world as nothing but bad things and good things, that is.

Probably the next sensitivity evolved sensitivity to shape-alteration, particularly motion, or a shape’s change of location.  I posit that we have somewhat complex senory centers which in effect photograph two successive scenes, then compare them, signalling master-cells in a verb zone whenever it detects shape-alteration.  It also allows those sensors which has sensed the shape that underwent alteration to transmit to the verb-center, but not permit any other shape-sensors to do the same.  Hence, the verb-zone will store only memories of shape and verbness

From the point of view of evolution (and I consider evolutionary plausibility a sine qua in the determination of the over-all plausibility of any of my hypotheses), it would make sense for an organism to isolate its awareness of the unmoving parts of its external environment from its awareness of the moving parts.  It could use the first awareness to know where it was, but concentrate all its energies on the second when appropriate, such as when some motion indicates danger, or food. All of this long before the value of the separate awarenesses for communication became evident.

Sensitivity to qualities of nouns (such as the blue color of the ball previously mentioned, say) came early on, too, no doubt.  I tend to think qualities were treated as objects at first, so you’d have red as a noun stored with ball as a noun in the noun-zone.  It may not have led to the creation of adjective zones until speech had evolved.  Ditto sensitivity to qualities of verbs.  A preposition-zone would have come later, the result of sensitivity relationships.  I’m confident similar reasoning could add the other kinds of words to the five so far discussed, but I’ll leave them for now as relatively unimportant, to simplify exposition.

Once life had divided reality into parts of speech, and attained speech, syntax, or the ordering of words to facilitate communication, would have followed.  Because syntax seems to vary from language to language, it is probable that the syntax zone I’m sure the linguiceptual awareness possesses begins operation in a child doing little but storing “grammocepts,” or percepts indicating a part of speech, in chronological sequence.  A survival of the fittest occurs with the sequences the child most hears in his particular language group coming to dominate his syntax zone.  His syntax zone will then rule his vocalization zone, gradually making him use that syntax.  All kinds of complications will need to be factored in, like direct objects, indirect objects, transitive and intransitive verbs, and so forth.  I’ll get to the, eventually, I hope.

Well, I’ve only done a little over a thousand words rather than the fifty thousand or more I felt I had in me earlier, but I’m tired.  So, I’ll leave with just a few definitions of terms important to linguistics, mostly for my own sake, though I think they’re interesting and I doubt all my readers will be familiar with all of them.  I wasn’t.  (Hey, none of them is a Grummanisms!)  The first is “word.”  It means what everyone takes it to mean, which is strange.  The next is “lexeme.”  For some time I’ve thought it meant word, but no, a word is a lexeme but a lexeme is not necessarily a word.  For example, “kick the bucket,” is a lexeme but not a word.  A lexeme, as I understand it, is one or more words acting as a word.  “Kick the bucket,” which is in effect a single word, is thus a lexeme.  Separately, “kicks” and “kick” are two words but only one lexeme.  There may be more to lexemes than that, but nothing that should have anything to do with my theorizing, I don’t think.

A “phoneme” is very important to my theory, and to poetics.  It is a unit of linguistically meaningful sound.  “Kuh,” “ih,” “kuh” and “ssss” in “kicks,” for instance.  Something like 44 of them, I think I read.  Then there’s “morpheme,” which is some linguistic element that can be added or subtracted from a base-word, or whatever it’s called, to refine its meaning.  The “extra” in “extrasensory,” for example.

I do have a neology that comes up in the discussion of visual poetry: “texteme.”  This is a unit of textual communication whose purpose is to represent a sound or linguistic effect (like the pause a comma represents–as a texteme).  There may well be a standard term for this; if so, I don’t know it.  “Grapheme” is another word for “letter,” no more, as far as I can tell.  A phonmeme in print.  That sums up the terminology I’ll be using . . . I hope.  It also brings me to the end of this entry.

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Entry 269 — Problem-Solving « POETICKS

Entry 269 — Problem-Solving

When faced with a mess as bad as my attempt to work of how we process language is in, as shown by yesterday’s entry, and with no idea what to do about it, a sound reaction is to drop it and go on to something else, with or without exclamations of despair.   Or one can try anyway to do something about it.  What I think is a clever response is to think of it as A General Problem, and try to work up procedures that may be of value in solving it.  That way, you can imagine that you are working out a Method of Attack which may help others, or yourself in the future–even if it fails, since then it will indicate actions not to repeat.  At the same time you can deal with a possibly intractable problem from a distance that takes some of the pressure off you.

So, my first thought is to focus on one element of the problem, with my main intent being to clarify what it is and what I need to understand in order to make sense of it rather than go all out fully to explain it.  First question: where to begin.  To decide that, I think I need to list all the elements involved.  That, in fact, was mainly what I was trying to do yesterday.  (Phooey.  That means I have to read what I wrote yesterday!)

Okay, thew elements seem to be the word-flows: heard, read, said (formerly “spoken,” but “said” rhymes with “read,” so I like it better) and . . . mathematical (because I can’t think of a nice short, or even long, verb to use–assuming “heard,” “read” and “said” are verbs, something unimportant but would like to know).  “Mathed.”  No, not really, but it’s a temptation.

My problem now is that I have this intuition that I ought to be dealing with more than the four word-flows so far named.   One might be the grammatical word-flow.  I want to add a rhythmical word-flow, but tend to consider rhythm too insignificant compared to the others to merit a word-flow.  I don’t like “rhythmical” as an adjective here, either.  Maybe I’ll try “word-beat-flow”. . .

I’m going to think about it.  I may try to finish a portion of a mathemaku I’m working on, too.  I was going to use it today but found it as difficult to get in shape as the linguistics.  I know I can get it in shape, though–it’ll just take a lot of drudgery.

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Free Will « POETICKS

Archive for the ‘Free Will’ Category

Entry 848 — More Thoughts about Free Will

Saturday, September 1st, 2012

I just finalized an insight about something I’ve been thinking about on&off concerning the “will” after reading an article somewhere on it.  I was sitting on the toilet (where Martin Luther, I once read, believed he had his best thoughts—I feel I do good reasoning there but don’t think I’ve worked out any poems there).

Here’s my insight: that among the lesser awarenesses a person’s verbal awareness contain are an interior speech area and a speech-communication area.  The first provides the person with his internal monologue, which uses most of speech mechanisms, with the speech mechanisms that allow others to hear us being inhibited when we’re “thinking.”

Sudden minor thought: that a gadget that could listen to our sublingual (if that’s what I’m talking about) utterances, could read our minds.

The second area contains those final speech mechanisms and—I suppose—some sort of speech-management center that turns them on or off as appropriate.  The second area vocalizes a person’s interior speech, which continues just as it would when only heard by the person.

My insight is merely that interior speech is the means a person uses to record in communicable detail, although far from completely, his life.  It has nothing to do with willing us to carry out some action or reaction, but merely records that the latter has occurred.  What it does precisely is add words to our memories of experiences of ours so that we can immediately or  later describe them to others, or ourselves.

Confusingly, or so it seems to me, some people mistake their interior speech area with their willing selves, when actually other parts of the brain determine what we do. That we should not call the result “free will” because the interior speech area is not involved, as the person or persons writing the article that began these thoughts of mine seems absurd to me.  I consider my “self” to be my entire body, so any part of it that makes me do something is Me exercising a sort of free will—which I define as doing something mainly because of what one is rather than because of some external force—although obeying natural laws.

Since “I” did not determine what I am, this free will is, of course, only relatively free; it’s just the “I” that has been forced on me acting in accordance with what it is in response to something in the environment acting in accordance with what it is.

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Entry 276 — The Irratioplex « POETICKS

Entry 276 — The Irratioplex

Another day in the null zone for me, perhaps because I’m going without the pain pills I’ve been on for my bad hip as an experiment.  I played tennis this morning without any more of the slight hip pain I’ve been having with the pain pills.  That was nice but since I got home from that and a little marketing (for socks and new sneakers), I I’ve been feeling blah.  A nap didn’t help.

Meanwhile, I’m been feeling bitter about my reputation as a defender of Shakespeare.  SHAKSPER, an Internet discussion group I’m in, has for several days been discussing the proper reaction to a movie coming out called Anonymous, in which the Earl of Oxford is depicted as Shakespeare–and as Queen Elizabeth’s son–and Southampton is depicted as Oxford and Elizabeth’s son.  I think it may destroy Oxfordianism the way the preposterous codes found in Shakespeare’s plays “proving” Bacon wrote them pretty much destroyed Baconism.

What irks me is that several who comment at SHAKSPER mentioned James Shapiro’s recent book on the authorship question, and books and articles on it by others, but not my book.  No doubt I’m biased, but I consider my book the best refutation of anti-Stratfordianism in print, and the only one that presents a serious theory of what makes people become anti-Stratfordianism–whether valid or not.  Yet the Shakespeare establishment, and their little followers at the two authorship sites I participate in don’t mention me, or respond to my posts to SHAKSPER.  Maybe they don’t want it known that our side has a crank like me on it.   A crank, morover, who calls anti-Stratfordians “psitchotics.”

Nonetheless, my attempt to understand what causes reasonably intelligent people to become psitchotics where Shakespeare is concerned, and–more important–find a way to express my finding entertainingly and coherently, continues, with a minor development today, the new term “irratioplex.”  This I pronounce ehr RAH shuh plehks.  Do I misspell it?  Possibly, but “irratiplex” doesn’t do it for me.

And irratioplex is an irrational knowleplex.  There are several.  Two of them are the rigidniplex and the enthusiaplex.  I now maintain that all anti-Stratfordians are afflicted with one or the other of these two irratioplexes.  The new term allows me to couple them as victims of irratioplexes, then show how they differ from one another by virtue of their (slightly) different irratioplexes.  The rigidniks’ irratioplex is forced on them by their innate psychology; the enthusiasts’ (who are frrewenders) acquire their irratioplexes during fits of enthiuiasm, making them quickly too strong thereafter to resist.  Both irratioplexes act the same once active. both nearly impossible for their victims’ to resist.

My new strategy for the description of wacks is to concentrate on irratioplexes in general, proceed to  rigidniplexes and enthusiaplexes in general, then to how the latter two specifically enslave their victims to anti-Stratfordianism.

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Evaluceptology « POETICKS

Archive for the ‘Evaluceptology’ Category

Entry 1638 — Choice of Ethotactic, Part 3

Friday, November 21st, 2014

A Note to the Fore:

Please, Dear Reader, I implore thee: when you have read as much of this entry as you feel like reading, let me know whether you have found it worth reading in full or not by clicking “YES” or “NO” below.  You would help me a great deal, and might even get me to make my entries more reader-friendly.  (And for the love of Jayzuz, please don’t try to spare my feelings by politely declining to click the NO although you think the entry Vile Beyond Imagination.  Oh, some of you may need to know that I am not asking you whether you agree with me or not!)

YES

NO

Note: I will be repeating this request in some of my entries to come.  Feel free to click one of my buttons each time I do, but please don’t click either more than once a day.

* * *

A new start.  What I think I think now is that an ethotactic is any choice of action that is made fully or to a great extent on the basis of anthreval- uceptual input.  Do I need to say more?  Surely that clarifies the subject satisfactorily?  (I’m exercising my wit here because I’m scared that if I go on, I’ll horribly bungle the amplification what I’ve just said requires.  But my verboceptual awareness—along perhaps with some part of my scienceptual awareness—has convinced my socioceptual awareness, that I have a verosophical moral duty to expose my full thinking on this in spite of how bad my egoceptual awareness, trying to stop me, will feel about my exposing the lameness of my brain.  More exactly, my evaluceptual awareness, which right now I think has offices in each of the rest of the cerebrum’s awarenesses as well as a brain area all to itself where it collects the votes pro and con about all the choices available to the behavraceptual awareness, where a final choice of action will generate the action the person involved takes.

You know, I truly do not know whether I’m making sense at all.  I’m fairly sure that I have a good idea what I’m saying, but am also certain that I am over-simplifying what I think is occurring.  Which may not be.  Not that it matters, since I don’t think I can make any headway toward a reasonably intelligent rough description doing anything other than taking a series of very simple steps of description.

Note: it is at this point that I thought of constructing the YES/NO buttons above.

Okay, what happens in slightly more detail is that (1) a person experiences instacon A (i.e., “instant of consciousness A”), or the contents thereof, which I probably have a name for but can’t now recall.  (2) Instacon A activates a number of possible actions out of the awarenesses participating in it.  Let us say, for instance, that it contains data depicting an ant on his kitchen counter that activate cells in his visioceptual awareness (a sub-awareness of his protoceptual or fundaceptual awareness [whose name I haven’t permanently chosen], data activating cells representing “me, innocently going about my daily business, in the egoceptual sub-awareness of my anthroceptual awareness (I’m going into detail to try to keep things straight for myself), data activating cells in the socioceptual sub-awareness of my anthroceptual awareness representing “enemy deleteriously approaching my food,” data activating cells representing the word, “ant,” in the verboceptual sub-awareness of the linguiceptual sub-awareness of my reducticeptual awareness, and maybe data activating cells causing a barely perceptible reaction to fear of the sting of a fire ant.

All these active cells will send attempt to activate behavraceptual cells capable of causing appropriate behavioral responses like moving a hand that’s near the ant, carefully sliding a piece of paper under the ant and removing it from the house without injuring it, splotting the damned thing, or singing a song about “Aunt Delores,” if I knew one.  Meanwhile, instacon A would probably have continuing sequences of information in it with nothing to do with the ant—something to do with why I’d come into the kitchen, for instance.  Behavraceptual cells responsible for various appropriate behavioral responses (or behavioral responses that seem appropriate to me) would activate those responses.

In effect, they would vote for the action begun, or continued—make that actions, because we generally carry out more than one action during each instacon.  Each activated cell or cell-group would try to send energy to the muscles or glands responsible for carrying out its desire.  But much of that energy would be blocked by the greater energy another cell or cell-groups responsible for a behavior in conflict with the behavior the first cell or group was trying to cause.  In other words, a lot of votes would be cast, and the evaluceptual awareness, where they were being cast, would determine which candidates receiving votes would win, and succeed in causing action.  If any.  For I may take no action, no cell or cell-group’s transmission being strong enough to cause me to do anything.I suspect that in this case, the word, “ant,” would make me say to myself, “Damned ants.”  This would be an ethotactical response based on my perception of the ant as an intruder, and—possibly—my empathy for the robotic damned thing.  Perhaps my laziness would be a factor, too.  Would it have any ethical component?  I think not.  I think I would have a musclaceptual reaction of “don’t squash, too much work” that would be purely, amorally, protoceptual—i.e., having to do with my desire not to exert myself, nothing else.

Which suggests a question to me: can something a person does with no ethical intentions be ethotactical?

TO BE CONTINUED

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Entry 1599 — Evaluceptology Update

Monday, October 13th, 2014

Almost fifty years ago, I thought I’d worked out a first-rate theory of pain and pleasure.  I believed there were just one kind of pleasure, caused by anything familiar but not too familiar, and two kinds of pain, caused either by that which was too unfamiliar or that which was too familiar.  There was also that which caused nothing in particular which I didn’t bother with.

My theory was simple, but I worked out actual brain mechanisms that would monitor what we were aware of and tag it pleasurable, painful or neither.

I’m not sure when I finally accepted two other kinds of pain and pleasure: physical pain and pleasure.  Ten or fifteen years later, I guess.  I have bias for maximal simplicity, so had worked out ways of considering a bee-sting, for example, “unfamiliar,” so not causing a special kind of pain.  Absurd.  It caused reflexive, physical pain.  So now I had five “evaluceptual” sensations (i.e., sensations of our body’s “evaluation” its stimulus’s place on the pain-to-pleasure continuum): physical pleasure and pain, and cerebral pleasure, pain and boredom.

I’m writing about this now (Columbus Day) because a day or two ago I realized my theory didn’t explain certain kinds of pleasure and pain.  Today I’m adding them to my list as the pleasure one gets as one closes in on and attains the goal of one of the hum drives like the hunger drive, or the exploratory drive, and the pain one gets as one failing to close in on and attain such a goal.  My Columbus Day discovery, 2014.  What’s most interesting about it, it seems to me, is that it took me so long to realize the need for it.  Not very encouraging.  What other huge holes are there in my theory I’ve been oblivious to?

Note: this is a serious entry . . . but it is also a joke since I know no one will have any interest in it.  Meanwhile, I will be in (and out of, I hope) a surgical clinic today (13 October)  Urinary bladder stone.

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AmazingCounters.com

Entry 1435 — Exaltation

Saturday, April 26th, 2014

I’ve been thinking about exaltation this morning–because I seem unable to achieve it, even by taking a hydrocodone!  Aside from that, I was wondering about how different it is from most other human pleasures–so different that I can’t compare it to any other.  I guess that’s because it’s cerebral rather than physical.  Is it the only cerebral pleasure?  I consider it to be a sense of ultimate satisfaction that feels pretty much the same regardless of its source, which may be beauty, triumphancy, kincognition, verity–basically a feeling that one is king of some important domain (with or without subjects).  Mini-megalomania.  (Hey, my spell-check program didn’t tag that an error.  And I thought no one whoever writes spell-check programs would know would think in terms of degrees of megalomania, or anything else.)

I continue to believe that, evaluceptually speaking, there are only pain and pleasure, albeit in a wide range of intensities.  But each physical evalucept comes flavored by its source–to make a sexual evalucept extremely different from a gustatory evalucept, and a gustatory evalucept caused by strawberry ice cream quite different from a gustatory evalucept caused by an equally pleasurable (or unpleasant) roast beef sandwich.

I tend to think exaltation lasts longer and involves more of the brain that any other pleasure–but is not as intense as sexual pleasure, say, or the pleasure of a simple glass of water to someone close to dying of thirst.

I just thought of love, which I would consider a combination of kincognition and sexual pleasure.  Probably many of the highest forms of pleasure are combinations of two or more different pleasures.

Just a few beginning explorations of the subject to get this entry out of the way, so I can concentrate on My Final Adventure.
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Entry 354 — A Few Further Thoughts on Taxonomization « POETICKS

Entry 354 — A Few Further Thoughts on Taxonomization

First, another thought about taxonomy: an effective taxonomy will have lacuna that its structure makes readily fillable.  The Periodic Table of Elements is a prime example.

And an anecdote in support of the high value of taxonomization.  It concerns one of my many small possible discoveries while working on my knowlecular psychology.  It was that despite the standard view of certified psychologists, there is no such thing as “short-term memory,” there is only “memory.”  In other words, we don’t store recent events in one section of the brain for some short period than release the unimportant ones, and shift the important ones to another section of the brain devoted to long-term memories.  I always had trouble with this because I could see no way of evaluating short-term memories–how, for instance, could the brain pick out some memory that might be crucially important ten years down the road however irrelevant at the moment?  Where taxonomization came in was that I was at the same time driven to make my taxonomy as compact as possible.  Limit the number of classifications.  That’s a prime goal of any taxonomist.  So I worked to eliminate the short-term memory and long-term-memory as subcategories of “memory.”  It was many years before I found a very simple, elegant solution–a way the brain could tag all incoming data in such a way that one’s faculty of remembering would tend to choose recent events before older events (of equal contextual attractiveness–i.e., if you just met someone named Mary and your wife is named Mary, the name Mary will probably still more likely bring up a memory of your wife than of the new Mary you’ve met, but if your wife’s name is Judy, than the name will bring up a memory of the new Mary faster than it will bring up some other acquaintance of yours who has that name, to put it very simply).

I claim that taxonomization significantly helped me to my breakthrough this time, and many other times.  If my psychology proves invalid that may seem a so what, but I also claim that taxonomization is similarly helpful to successful theorists.

I think the reason I’m such an advocate for taxonomy is my work throughout the years to construct a full-scale psychology.  Reflecting on it, I realize that what I’ve mostly done has been taxonomization–defining items and systematically classifying them.  Such informal taxonomization is essential for any serious full understanding of a versosophy (any verosoplex, that is), including ones more respected than mine.  I’ve read about some of the research that’s been done in this area, by the way, and don’t find any of it to contradict my theory; in fact, the researchers seem to me empiricists without little idea of what they’re doing.  They’re certainly not concerned with a big picture.

When I have more pep, I hope to be a little more specific about how I’ve worked out my theory, beginning with the universe, the activity of the brain, which I divide into perception, retroception (memory) and behavior.

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