Wholth? wealth
Wave Alternative to Dependence on Conceptual Fragmentation (Part #8)
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- meta as wave *** surfing
- metaphor as wave ?
- alternation as wave
- metaphors
- "organization" -- musical
- fundamental belief // unbeliever
- aesthetic appreciation
- golden angle -- appreciating the wave
- symmetry as interface between wave and part?
- sine -- baseball
Notes
- static target vs dynamic
- eradication -- weed
- bought a pup -- paper
- being processed
- mystery of con -- wave complex
- problematic/ paradoxuse of part descriptors for wave experience / wave is a concept as with part?
- Ellen O. Aikens, et al Wave-like Patterns of Plant Phenology Determine Ungulate Movement Tactics, Current Biology, July 2020
- decison on how to comprehend it
- phase diagram
- riding the wave -- nexus
- a different horse
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What that means is that every moving particle does have wave-like characteristics. But for everyday objects like a tennis ball, a moving tennis ball, the wavelength is so small that it's negligible and it can be completely neglected
being otherwise
moving finger writes, and having writ moves on
- switching between figures of speech -- noun, verb, adjective -- and the locus of identification they offer
Relevance of the wave metaphor? Can nations be said to be "on the same wavelength" with respect to climate change and enviromental degradation at this critical time? If not, is there a case for exploring the wave patterns characteristic of collective intelligence -- some analogue to alpha, beta, etc? Is the incapacity of institutions to frame such issues through more fruitful metaphors itself an indication that such waves have already "flatlined"? (Rupinder Mangat and Simon Dalby, Climate and Wartalk: metaphors, imagination, transformation, Elementa, 6, 2018, 1; Anne K. Armstrong, et al, Using Metaphor and Analogy in Climate Change Communication, 2018; Alice Deignan, et al, Metaphors of Climate Science in Three Genres: research articles, educational texts, and secondary school student talk, Applied Linguistics, 40, 2019, 2).
It could be considered extraordinary that global society is equipping itself with a vast array of technology dependent on wave functions -- in support of collective intelligence or its artificial surrogates -- whilst ignoring the nature of the wave functions which may be fundamental to the operation of the intelligence of its institutions. Thinking in regard to electromagnetic waves now extends to quantum mechanics with implications for quantum psychology. Yet to be addressed are the issues raised from the perspective of international relations by Alexander Wendt (Quantum Mind and Social Science: unifying physical and social ontology, 2015).
Is this failure itself a characteristic of institutional "brain death"? Of further relevance is his argument that indivuals merit recognition as "walking wave functions", as discussed separately (On being "walking wave functions" in terms of quantum consciousness? 2017). This could then be understood as applicable to collective entities -- institutions -- with the implication that their "brain death" could be explored in terms of "collapse of the wave function", especially given the relation to consciousness in the light of the Von Neumann–Wigner interpretation (Emerging Memetic Singularity in the Global Knowledge Society, 2009). Now that importance is attached to an ultimate singularity, the manner in which this might be associated with collapse of a global function calls for attention (Cadell Last, Global Brain Singularity: universal history, future evolution and humanity's dialectical horizon. Vrije Universiteit Brussel, 2018).
Whether the challenges international institutions claim to face are embodied in other institutions, or whether they take the form of environmental and resource issues, in the light of Wendt's argument, there is a case for framing the engagement in wave terms (Encountering Otherness as a Waveform, 2013).
Wendt could however presumably argue that global institutions are now in effect "ghosts" in an electromechanical machine, following earlier introduction of such a frame by Gilbert Ryle (Arthur Koestler, The Ghost in the Machine, 1967; Alexander Wendt, The mind-body problem and social science: motivating a quantum social theory, Journal for the Theory of Social Behaviour, 48, 2018, 2). The metaphor is readily applicable to the "international community" -- but comprehensible in the case of the United Nations and many other global bodies.