Entry 121 — Definition of Scientific Account « POETICKS

Entry 121 — Definition of Scientific Account

Many of my thoughts and hypotheses keep getting hammered for being unscientific, including my poetics (which I consider definitely scientific, which is why so many poets hate it).  So, here once again, although newly formed, is my definition of what a scientific account of some aspect of reality is:

An account of some aspect of reality is scientific if it satisfies the following four criteria:

1. It contradicts no law of nature held by the consensus of intelligent, informed observers.

2. Data accepted by the consensus above as factual can be shown by standard logic directly to support it.

3. No data accepted by the consensus above as factual can be shown by standard logic directly to refute it.

4. It is falsifiable.

Note: satisfying the four criteria only makes an account scientific; it doesn’t necessarily make it valid or of any importance.  Moreover, it will always be temporary since new data can always show up.

Because many highly regarded accounts of aspects of nature do not satisfy my four criteria but are accepted by a great deal of experts in the fields they are concerned with, such as physics’s big bang theory, which some facts contradict (the ones requiring the further hypothesis of the existence of unobserved “dark matter”) and which breaks certain laws of nature (the ones requiring such certain laws of nature to be different when the big bang occurred),  I also have a definition of what I call “Near-Scientific Accounts.”

An account of some aspect of reality is near-scientific if it satisfies the following four criteria:

1. If it contradicts a law of nature held by the consensus of intelligent, informed observers, the same consensus agrees that some end-around (like dark matter) is plausible.

2. Data accepted by the consensus above as factual can be shown by standard logic directly to support it.

3. If some data accepted as factual can be shown by standard logic directly to refute it, experts agree that some end-around is plausible.

4. It is falsifiable.

An account of some aspect of reality that is neither scientific nor near-scientific is unscientific.

Okay, in a few hours I should be an a Greyhound bus on my way to South Carolina.  I hope to post at least once from there.  If not, expect a new entry around April Fools’ Day.

6 Responses to “Entry 121 — Definition of Scientific Account”

  1. Sheila Murphy says:

    Glad you are here, Bob. Good luck on your VENTURE to SC. I hope it’s good. I love science, but not quite so much as I love your work. There you have it. Infinitely verifiable :)

  2. […] Entry 121 — Definition of Scientific Account 2 days […]

  3. Connie Tettenborn says:

    You may be interested in the following URL: http://www.sciencebuddies.org/science-fair-projects/project_scientific_method.shtml which explains the steps involved in the scientific method. My point being that a scientific account of something is only arrived at through proper use of the scientific method, as out lined in the link. (That link is simpler than the Wikipedia explanation or the Caltech intro to Scientific method:
    http://web.ipac.caltech.edu/staff/jarrett/talks/LiU/scien_method/AppendixE.html.

  4. Bob Grumman says:

    Connie, without really thinking about it (I’m kinda tired right now) I would say that probably following the standard scientific method would result in a scientific account of something, but I claim (violently!) that one can come up with a scientific account of something without an experiment–or, at least without performing an experiment. That is, one can use one’s empirical knowledge to construct a scientific account of something, with one’s empirical knowledge including knowledge of various experiments already performed, informally as well as formally. For instance, I can theorize that men get excited at football games without hooking up ten thousand football fans in a football stadium to blood pressure machines. I think that the obsession with experimentation in science has held it back, and that experimentation rarely leads to anything very significant. Einstein, I think, did few or no experiments.

    But thanks for the interest!

    –Bob (late with this because only today finding out this blog was getting comments and how to deal with them)

  5. Connie Tettenborn says:

    The (violently!) remark suggests you won’t change your mind. Einsitein actully perfomed “thought experiments.” Mathematical proofs and theoretical physics are different, but in the fields of biological and physical science, the only way to confirm a theory is through experimentation. And the development of pennicillin, vaccines and cancer chemotherapy, to name a few, are indeed significant. Regarding your football example, you actually followed the scientific method by hypothesizing that men get excited, testing that hypothesis by reviewing previous data and using observable criteria (instead of BP) to measure excitement (eg., any memory of a game where men stood up and cheered).

  6. Bob Grumman says:

    Hi, Connie.

    > The (violently!) remark suggests you won’t change your mind.

    It does, but the suggestion is wrong. That I tend to violently defend certain of my views doesn’t mean I won’t change my mind about them.

    > Einstein actually perfomd “thought experiments.”

    Sure, but I was referring to physical experiments.

    > Mathematical proofs and theoretical physics are different, but in the fields of biological and physical science, the only way to confirm a theory is through experimentation.

    That would depend on your definition of experiment. I claim that formal experiments are often unneeded, and by “experiment,” I mean formal physical experiment. Not that such experiments are not often extremely useful, and in some cases necessary. But, just as one can construct a scientific account of something without experiments by basing it on one’s experience of the past, and one’s thoughts about that, one can confirm a hypothesis (which is different from a scientific account) by checking it against the past and thinking about it. Also by further investigation, which is similar to experimentation but not really experimentation, for me. For instance, I hypothesize certain brain mechanisms. One needn’t set up an experiment to find out if they exist, one need only keep investigating the brain physically, or even research old investigations. I admit that this is hair-splitting. Obviously, if your scientific account is of something not available to normal sensory experience, you need to experiment or do something close to it to validate it.

    In many fields, particularly what you might call macroscopic psychology, the experiments have been done in the real world. We don’t have to do a formal experiment to find out if children will go to a man handing out free ice cream cones on a hot day or to a man handing out religious pamphlets.

    > And the development of penicillin, vaccines and cancer chemotherapy, to name a few, are indeed significant. Regarding your football example, you actually followed the scientific method by hypothesizing that men get excited, testing that hypothesis by reviewing previous data and using observable criteria (instead of BP) to measure excitement (eg., any memory of a game where men stood up and cheered).

    Right. No formal experimentation necessary. Empirical knowledge necessary.

    thanks for your response, Bob

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Entry 344 — Reason Can Explain Everything « POETICKS

Entry 344 — Reason Can Explain Everything

Too worn-out today, who knows why, to have anything for this entry but an opinion.  It’s the one in my title.  I believe that every question will result in one of three answers: a rational answer, a failed attempt at a rational answer, and a willfully false answer.  The first will come about when someone intelligent uses reason on a question that proves tractable.  The second will come about either when person of limited intelligence is unable to use reason on a tractable question, or when an intelligent person uses reason on a question that proves untractable–because the person lacks the intelligence or knowledge to deal with it.  The third will come about when a person consciously or unconsciously needs it to be to his liking much more than he needs it to be true, so he does not use reason on it.

A good example of the latter is the answer of many to the question, “What is poetry?”  Some poets need this answer to be “something too sublime to be defined,” because that seems to them to raise them to the level of supreme priests of some sort, wise in the ways of secrets beyond the ken of the uninitiated.   Others need it bo be “something too vaguely defined not to apply to just about anything,” which allows anyone to call himself a poet, which will gratify a egalitarian, and win him followers since those happy with criterialessness are always much more numereous than those who are not.  Finally, many will need it to be beyond reason because they are deficient reasoners, so don’t want reason to be consider of any real value.

I’ve left something out of this discussion: the fact that ost people concerned with the question of what poetry is, are really concerned with the question of what a moving poem is.  It is that which they claim reason can’t begin to explain.  But I am sure it can be.  I feel fairly confident that I’ve done it–essentially as something that causes pleasure in certain inter-related parts of the brain, a sort of poetry center that neurophysiologists will eventually pin down.  I have detailed ideas as to exactly what will cause that center to experience pleasure, too: in brief, a text, with or without averbal matter, that qualifies as a poem by my definition (i.e., a text with a certain percentage of flow-breaks), that is neither too familiar or too unfamiliar to the person encountering it.

Similarly other supposedly beyond-reason things like love and hatred can be similarly explained rationally by the existence of love and hatred centers.

That it is sometimes extraordinarily difficult to find an answer to a question does not mean that reason will never find an answer to it.

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Entry 59 — Degrees of Absolutism « POETICKS

Entry 59 — Degrees of Absolutism

Just a few unexciting Philosophical Thoughts today, just to record them somewhere.

There are, in my opinion, four or more kinds of absolutes:

1. Philosophical–an absolute 100% certain, usually by definition–e.g. 1 + 1 = 2.  Not applicable to the physical universe.

2. Scientific–an absolute not 100% certain (in the universe as we know it perceptually) but so close to it as to be effectually an absolute with regard to the nature of the universe–e.g., Newton’s laws.

3. Historical–an absolute about what happened in the past not as certain as a scientific absolute but certain beyond rational doubt-e.g., that Shakespeare was the author of the works attributed to himm and Napoleon lost the Battle of Waterloo.

4. Literary-Critical–an absolute about the meaning of a literary work less certain than a historical absolute but certain beyond reasonable doubt–e.g., Keats’s “Ode to Psyche” is about Psyche and Nostrodamus’s writinghad nothing sane to do with the current political situation in the middle east.

I term absolutes 2 through 4 “effectual absolutes.”  I believe an effectually absolute explanation of everything is possible.  All that is needed is suffcient data.

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Entry 429 — Some Grumman Logic « POETICKS

Entry 429 — Some Grumman Logic

The sentence below this one is false.

The sentence above this one is true.

What can we now say about the two sentences above?  That, if we dispense with the false true/false dichotomy, neither is either true or false: each is true/false or paradoxical.  Parodoxes are inevitable in any human language, which in my thinking includes the language of mathematics and all the sciences.  It seems to me they never occur in nature.  That is, nothing in reality except our attempts to describe is ever paradoxical.  Hence, two parallel lines can meet each other in Non-Euclidean geometry, but not in the real world.

An aside: I’ve always wondered at the fact that many intelligent people with scientific backgrounds find the idea that parallel lines that meet will exist if the universe were the surface of a sphere.  Only in geometry.  In the real world nothing that has less spatial dimensions than two can exist.  Start drawing a line on your universe as the surface of a sphere and your first tiny dot with burst out if it on both sides.

Related to this absurdity is the idea of curved space.  But that’s just an absurdity of expression–saying, for instance, that a curving ray of light curves due to the effect on space of gravity rather than due to the effect of gravity on it.

It applies, too, to the idea of transfinite numbers.  The idea behind that, according to George Gamow is that you can’t form a list of infinitely-repeating decimal fractions that contains them all as shown by the fact (and this is true) that if someone brings up a fraction he claims is not on your list, giving you the first ten digits, say, and you show him it is on your list, he can show it isn’t by showing you the eleventh digit on his is different the eleventh digit on yours,  or–in the one in ten chance thatthe digits match, that some other later digit on his fraction is different from the one in that spot on yours.

But that procedure can work oppositely: you can make a list of all possible decimal fractions including infinitely-repeating ones and challenge him to find an infinitely-repeating decimal fraction of a given length that’s not on your list.  If you take all the integers in order, reversed, and make them infinitely-repeating decimal fractions by putting a point in front of each one as here:

.1 .2 . . .  .9 .01 .11 .21 . . .  .91 .02 . . .  .99 .001 . . .

he will not be able to give you any decimal that you can’t immediately indicate the location of on your list of a decimal fraction matching whatever string of digits he gives you.  Say it’s 00958746537 . . .  That will be the 73564785900th number on your list.  He can’t then say his number’s twelfth digit is different from your number’s because you can honestly say you don’t know what your number’s twelfth digit is.  But that his second number can be as easily found as his first.

So you have two true statements about mathematics that contradict each other.  I say they are therefore true/false statements, or paradoxes.

I don’t believe any real object can be infinite.  Space may be said to be, but it doesn’t exist, in my philosophy.  But I doubt that there’s any way of testing the truth of what is just my opinion.

Note to anyone concerned about my health: I managed to get through a stress test yesterday without having a heart attack or stroke.  I’m now wearing a heart monitor that will come off in three hours, at ten a.m.  I felt peculiar a few times while wearing it.  I hope they don’t turn up as problems on the monitor’s record.

I had trouble walking properly on the stress test treadmill.  My doctor and the woman overseeing me got quite frustrated.  I felt incredibly stupid.  I think I know what happened: there are rails to hold onto that I couldn’t grip without slightly stooping because I’m tall but have the arm-length of a 5′ 9″ white man, so I felt very awkward–until I just let my fingers touch the rails.  I also tried too hard because I thought I was going to be tested with stress.  When it was over, I asked why they’d never speeded it up.  No stress at all except the stress of feeling physically incompetent.

Hmmm, my spell-checker doesn’t like “speeded up.”  But surely “sped up” is not correct.  Weird.  I’d automatically say, “I sped home,” not “I speeded home.”  But that’s great.  The language should be crazy–as long as it tries for maximal stability.

I have opined on occasion that people who can remember rules of usage like sped/speeded may be use them to show their superiority to those who can’t–in other words, the lay/lie distinction that I hold to, for example, I hold to partly to show I’m not low-class.  But I hope my main reason is that I like ways to break out of universal rules as a literary artist.  I do believe in social classes, though.  It slightly simplifies relating to people, which is incredibly complex.  Not that my believing in it matters since a classless society is impossible.

2 Responses to “Entry 429 — Some Grumman Logic”

  1. endwar says:

    Bob,

    I don’t think your transfinite number statements make sense. Basically, you can show that the infinite number of fractions is equal to the infinite number of integers is equal to the infinite number of positive whole numbers, by showing a way to map them all. But you can also show that the (infinite) number of real numbers is greater than the infinite number of integers.

    the way to show that that the number of fractions (or rational numbers) is to find a way to list them so that you can count them all, so that then given a fraction you can figure out what number it is on your list of fractions. Since all fractions are written as ratios of numbers, you can write them like this:

    1/1 1/2 1/3 1/4 1/5 . . . .
    2/1 2/2 2/3 2/4 2/5 . . . . .
    3/1 3/2 3/3 3/4 3/5 . . . . .
    4/1 4/2 4/3 4/4 4/5 . . .
    5/1 5/2 5/3 5/4 5/5 . . .

    Then you can count by starting with at the corner with 1/1 and then moving around to 1/2, 2/1, 1/3, 2/2, 3/1, 1/4, 2/3, 3/2, 4/1, and so on. Now you are counting them in a pyramid, and you can label the rows of the pyramid by the sum of the numerator and denominator, so the first pyramid row consists of 1/1, which we label row 2 because 1+1=2. Then there’s row 3 with two members 1/2 and 2/1, and for each 1+2=2+1=3. The next row is 4 with 3 members, and 1+3=2+2=3+1=4. Now if you give me any (positive) fraction a/b, i can compute it’s position in my pyramid scheme — it is the a-th term in row (a+b), so it’s number is the Sum of 1+2+3+4+. . . +(a+b-1)+a. In other words I count up the terms in the preceding rows in my pyramid and add a because that’s where it is in the last row of fractions. So there’s a way to count fractions, which means that the total number (that degree of infinity) is the same.

    But the number of real numbers is greater, and the proof works this way. Suppose you have some scheme for counting real numbers (we can even limit it to real numbers between 0 and 1, if you like), then take your first number on your list and write it as a decimal. If the decimal repeats, fine. If it ends, you can always add 0s on the end, after all 0.25=0.250=0.25000=0.25000000000000000000, etc.

    Then i can take your list and generate a new decimal number that isn’t on your list. Suppose the first number starts 0.1, so i pick a different digit than 1, say 2,and start my new number as 0.2. If your next number starts 0.037763902, then i look at the second digit, 3, and pick a different digit, say 2, and so my number 0.22 . . . isn’t the second one on your list either. For the third digit, i look at the third digit of your third number and pick something different (I have 9 choices), for the fourth digit i look at the fourth digit of your fourth number and pick something different there. If you would prefer an algorithm to pick each digit, you can always add 1 cyclically, so that if the nth digit of your nth number is 9, i pick 0 for my nth digit. So thus you see that for any counting scheme you have for real numbers, i can make a number that isn’t on your list.

    You can also show that the infinite number of points (real numbers) between 0 and 1 is equal to the number of points greater than one, because you can draw a one-to-one correspondence between x and 1/x.

    Infinite numbers are pretty crazy, but there are actually rigorous ways of working with them.

    – endwar

  2. Bob Grumman says:

    Cantor wants a list of decimal fractions you can count. I don’t. I just want a list that every decimal fraction will eventually show up on, and I have it. The fact that when I find some decimal fraction asked for on my list, a second decimal fraction can be named of greater length that may not be the number I’ve just found on my list is lrrelevant. Bringing in non-repeating decimals is just a con game like bringing in lies and non-lies into linguistics to produce paradoxes. I’m sure transfinite numbers are fun for mathematicians but also sure they are inapplicable to anything in the real world. According to my philosophy. (And my neurophysiology, which holds that numbers are real secondary characteristics of real things, and that–possibly–addition and subtration and may be further processes are real the way motion is. I’m working on an attempt coherently to show how this is that may take me a while because it’s currently low on my list of priorities.)

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Entry 298 — The Realities « POETICKS

Entry 298 — The Realities

.

I don’t have anything for today so will philosophize.  I’ve been going over what reality is.  Latest axioms:

Subjective Maxolute Reality (that reality whose existence comes closest absolute certainty): my mind plus all that it can directly experience through my body’s sensors.

Subjective Probsolute Reality (that reality that exists beyond reasonable doubt): the constituents of maxolute reality according to logic (pure rationality), and is not contradicted by anything I know about maxolute reality.  It is not necessary for it to parallel what I know to be maxolutely real, but it helps.  Others’ minds, for instance.

Objective Maxolute Reality: That portion of my maxolute reality that (I believe) a majority of others accept as mazolute reality.

Objective Probsolute Reality: That portion of my probsolute reality that (I believe) those (I consider) knowledgeable about the portion involved agree with me about.

Metaphysical Reality: Anything outside the above realities; fun to think about, but irrelevant

Note: I’m sure some real philosophers have written things similar to what I just have.  My way to understanding, though, is (primarily) to go as far as I can on my own, and then check with others.  I say “primarily” because I also unmethodically read and listen to others.

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Entry 213 — More Really Intellectual Chatter « POETICKS

Entry 213 — More Really Intellectual Chatter

Re: egotomic reality or the least possible full-scale universe, it serves nicely as the basis of practically any religion you want to believe in.  It can have a God, maybe even an omniscient one, so much more able to expand than other egotoms that it could come into contact with all other egotoms and push them where it wanted to.  I can’t see how it could be omnipotent, though, for there should always be uncovered parts of egotoms they could use to do something on their own.

No God is in my own egotomic reality because it’s more elegant to think of all egotoms as equal but slightly different from one another, and nicer.  On the other hand, I like the idea of demi-gods–egotoms slightly superior to others, me, of course, being one of them.  Being the greatest of them, in fact!  Such an egotomic reality would explain why it does seem that perceived reality consists of a number of material entities ranging from the nearly infinitesimally simple–and able to effect perceptual reality–to extremely complex entities like you and I who seem able to effect perceptual reality relatively greatly.

It seems likely, if something like egotomic reality exists, that non-living entities are not manisfestations of egotoms, but perceived matter rather than real matter.  Put oppositely, I’m saying only living creatures and perhaps carbon atoms are egotomic, everything else being part of some egotom’s semblance to us.  Simple example, the egotom that I’m aware out of touches egotom 539,750 at location 3.  Wait, I need to start being more precise.  Location 3 of the egotom I’m aware out of touches  location 87 on egotom 539,750.  As a result, I perceive my friend Ed, who is aware out of egotom 539,750 and his awarenessless clothes, shoes,  scent of his after-shave lotion, and three square feet of the floor he’s standing on.

I like that better than a perceptual reality all of whose quarks, or whatever entities are the true atoms of our universe, have an awareness.   (I say there are such things as the  smallest entities in this universe even though it could as well consist of infinitely divisible entities and remain as simple because I don’t like infinity and won’t allow it on the premises.)

Good and Evil fit easily into any religion based on egotomic reality, Good being orderliness, Evil being disorder, as they are in most religions.  This contradicts my belief that in perceptual reality, the Good is a balance between excessive order (boredom) and excessive disorder (confusion).  So my egotomic religion supposes that once an egotom achieves stability at more than eighty percent, say, of its locations, it experiences pain and shivers its surface out of near-stasis, and begins again to seek eighty percent stability, but not a jot more.  I think this condition may be a necessary one even for an egotomic reality at its simplest.  Otherwise, total stasis might occur.  Great for Buddhists but–well, it’d be Nirvana, or everlasting near-infinite happiness–which my irrational human brain doesn’t like although it’d have to be the best possible state.  Ah, in that case, time being infinite (the one infinity I’m compelled to accept), egotomic reality would have already achieved total stasis and I wouldn’t be writing this.

It wouldn’t be fair to the egotoms on the outside of the egotomic universe, for they would have exposed locations.

As I’ve mentioned in my other writings about the versions of universe I’ve hypothesized that allow for a form of re-incarnation (here it would be egotomic continuation sans memory), a wonderful result of the existence of such a universe is that it gives one a rational reason for trying to make the universe better, to wit: by doing so you will make it better for you the next time you are a human being.  You will also make it better for others, which will make them more likely to be nice to you then, too.    I like that much better than your doing your best for others in order to escape damnation.  I can’t conceive of any universe run by an entity that would punish anyone for anything since one can’t help the body something gave him, and because there are so many easier ways for omnipotence or even extreme immortal power to deal with harmfully defective entities, like isolation.

I think that may be all I have to say about egotomic reality.  Surely it should make me famous.  It’s as interesting as Jung’s baloney and makes more sense.  It won’t.  But if a world-religion is derived from it, I hope they give it a good name.  Not “Grummananity.”  I like “Bobbianity,” though.

2 Responses to “Entry 213 — More Really Intellectual Chatter”

  1. Kaz Maslanka says:

    And the ones that mother gives you doesn’t do anything at all.
    :)

  2. Bob Grumman says:

    Glad someone’s out there visiting this site, Kaz, but not sure what “the ones” you speak of are? Age is definitely slowing me down.

    –Bob

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