epistemic-aesthetic rigor for postrats and metarats (stub post)

[full title: epistemic-aesthetic rigor and systematicity and coordination for meditators, postrats, and metarats]

(There’s some extremely important ideas, here, pointed at without a lot of context and barely glued together. It’s a very first pass at a thing!)

Ok, so, say you’re on board with meaning/truth/etc. being some or all of multischematic, interschematizable, embodied, enacted, felt, intuitive, indexical, ostensive, intensional, hyperintensional, language game-y, innumerable, nonnumeric, gestural, vibe-y.

(Note: I also think math, logic, and computation are excellent and I use them like every day.)

Ok/so/but given original list above, sort of, what’s the gradient? Where’s the directionality? What is quality, here?

Sure, it’s/those are nebulous. But we can, sort of, sometimes, if we want, kind of gesture vaguely in the direction of having good “beliefs” in some sense, or “good science,” or “good writing,” in some sense—usefulness, insightfulness, depth, intricacy, elegance, transformativeness…

How might we generally tack towards that and how might we tack towards that tacking towards that?

Like, what’s the messy, living, breathing interface between sort of someone as they are, someone as they’re becoming, and like writing stuff down?

What if you want to vibe, and you don’t want to mess up your vibing, and you don’t want to sacrifice rigor in some deep sense, even if you don’t alway go “full reason,” and you want your rigor, or your shitposting, to be infused with your vibe?

What might unlock that, very loosely speaking?

A toy hierarchical ontology:

  • Say there’s normal propositions and special propositions.
  • Say normal propositions are built out of
    • normal concepts and
    • special concepts called relations.
  • Say special propositions are built out of
    • normal propositions and
    • special concepts called reason relations.
  • Say reason relations are
    • implication [… implies…; if… then…; …because…],
    • cause […causes…; if… then…],
    • mixed/nebulous [if… then…; …because…], and finally
    • means/end/purpose/for-ness […is for…; …]
  • Finally, say arguments and explanations are built out of normal propositions and special propositions.

Heuristic/gestural elegance, parsimony, simplicity, and more, in argument and explanation:

(I’m still fiddling with these ideas; there could be something really off, here.)

Now,

    • without loss of essential detail, roughly MINIMIZE counts/number of
      • axioms/premises
      • other normal propositions
      • kinds/types/classes/abstractions (i.e. normal concepts)
      • anomalies, counterexamples, “unexplainable” phenomena
      • reason relations (path-length/lemmas/inferential-or-causal-depth-to-conclusion)
    • roughly MAXIMIZE counts/number/density of
      • conclusions
      • fan-out / multifinality (with respect to reason relations)
      • fan-in / equifinality (with respect to reason relations)
      • instances/instantiations/tokens/concrets/particulars/specifics (that fall under the kinds/types/classes/etc above)

Nonequivocation:

Now, flirt with the problematic, problematically eternalist ideal of “nonequivocation.”

Equivocation is using the same word for different things, including slightly different things. This can also be just poetic, gestural, normal speech.

Nonequivocation, quotations incoming, would be when you use the “same” word or phrase to “refer” to the “same” “concept” which “refers/applies” to the “same” “referent” in the “same way” “each time.” Or, when the “same”-ish sentence “refers” to the same “proposition,” wherever it’s written multiple times in the same scope/namespace, whether it’s a premise, lemma, conclusion, subproposition, antecedent, or consequent.

Phenomena and noumena:

Maybe flirt with the problematic, problematically eternalist ideas of noumena as distinguished from phenomena, where noumena could be taken as a “limit case concept,” “nearly empty,” and so forth.

Globality:

Now, then, you can ask, is this more or less true? More or less wrong? A more or less good expression? A more or less bad expression?

So given all that, all that being said, how does one engage with all that? In my opinion, it’s often better, methodologically and wellbeing-wise, to engage with such forms indirectly and obliquely, generally through meditation and global wayfinding. (This is super cryptic, maybe; sorry.)

***

Further reading:

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