science, Meta Intelligence

Being at Home in the World/Universe

The French philosopher Maurice Merleau-Ponty provided an introduction to the problem of being at home when he wrote:

“The world is not what I think, but what I live through. I am open to the world, I have no doubt that I am in communication with it, but I do not possess it; it is inexhaustible. ‘There is a world’, or rather: “There is the world’; I can never completely account for this ever-reiterated assertion in my life.”
Joseph J. Kockelmans (Editor), Phenomenology: The Philosophy of Edmund Husserl and Its Interpretation, Anchor Books Edition, 1967, page 369.

Remy C. Kwant, in his essay “Merleau-Ponty and Phenomenology”, commented:

For, according to him, the original lies buried in a dimension of darkness in such a way that it cannot be brought to light. Our existence is interwoven with the world, is a dialogue with the world. This dialogue reaches its most profound point there where the first and most original meaning arises, a meaning that is pre-conscious and pre-personal. Whatever is in our consciousness, whatever comes to light, becomes lucid, originates also in this darkness. As we have seen, man is able to obtain a measure of knowledge regarding this dark depth. He is able to divine something about the mysterious dialogue between the body-subject and the world. However, according to Merleau-Ponty, an absolute illumination of the phenomenal field is in principle impossible. All man can do is to erect some pointers in a darkness which resists full illumination.
Joseph J. Kockelmans (Editor), Phenomenology: The Philosophy of Edmund Husserl and Its Interpretation, Anchor Books Edition, 1967, page 390-391.

We sense that the interaction between ourselves and the world at every level may not be explainable. Therefore, we seek emotional or psychological shelter. The three levels of shelter are:

hearth and home
a sense of belonging
gods

Think of the song, “A House Is Not a Home”, sung by Dionne Warwick. “A chair is still a chair / Even though there’s no one sitting there … But a room is not a house
/ And a house is not a home” depicts the human longing for shelter via hearth and home. The French philosopher Bruno Latour referred to this as a “parliament of things.”

Consider “Gimme Shelter” by The Rolling Stones, as well as the novel (and later film) The Sheltering Sky by Paul Bowles. Both of these cover the deep issue of shelter.

Heidegger’s essay “Building Dwelling Thinking” (German: Bauen Wohnen Denken) states:

In what follows we shall try to think about dwelling and building. This thinking about building does not presume to discover architectural ideas, let alone to give rules for building. This venture in thought does not view building as an art or as a technique of construction; rather it traces building back into that domain to which everything that is belongs. We ask:

What is it to dwell?

How does building belong to dwelling?

I

We attain to dwelling, so it seems, only by means of building. The latter, building, has the former, dwelling, as its goal. Still, not every building is a dwelling. Bridges and hangars, stadiums and power stations are buildings but not dwellings; railway stations and highways, dams and market halls are built, but they are not dwelling places. Even so, these buildings are in the domain of our dwelling. That domain extends over these buildings and yet is not limited to the dwelling place. The truck driver is at home on the highway, but he does not have his shelter there; the working woman is at home in the spinning mill, but does not have her dwelling place there; the chief engineer is at home in the power station, but he does not dwell there. These buildings house man. He inhabits them and yet does not dwell in them, when to dwell means merely that we take shelter in them. In today’s housing shortage even this much is reassuring and to the good; residential buildings do indeed provide shelter; today’s houses may even be well planned, easy to keep, attractively cheap, open to air, light, and sun, but—do the houses in themselves hold any guarantee that dwelling occurs in them? Yet those buildings that are not dwelling places remain in turn determined by dwelling insofar as they serve man’s dwelling. Thus dwelling would in any case be the end that presides over all building. Dwelling and building are related as end and means. However, as long as this is all we have in mind, we take dwelling and building as two separate activities, an idea that has something correct in it. Yet at the same time by the means-end schema we block our view of the essential relations. For building is not merely a means and a way toward dwelling—to build is in itself already to dwell. Who tells us this? Who gives us a standard at all by which we can take the measure of the nature of dwelling and building?
Martin Heidegger, Poetry, Language, Thought, (translated by Albert Hofstadter), Harper & Row, 1975, pages 145-146.

Stuart Kauffman comes at this from a different angle:

Who are we? Where did we come from? Why are we here? Did Neanderthal, Homo habilis, or Homo erectus ask? Around which fire in the past 3 million years of hominid evolution did these questions first arise? Who knows.

Somewhere along our path, paradise has been lost, lost to the Western mind, and in the spreading world civilization, lost to our collective mind. John Milton must have been the last superb poet of Western civilization who could have sought to justify the ways of God to man in those early years foreshadowing the modern era. Paradise has been lost, not to sin, but to science. Once, a scant few centuries ago, we of the West believed ourselves the chosen of God, made in his image, keeping his word in a creation wrought by his love for us. Now, only 400 years later, we find ourselves on a tiny planet, on the edge of a humdrum galaxy among billions like it scattered across vast megaparsecs, around the curvature of space-time back to the Big Bang. We are but accidents, we’re told. Purpose and value are ours alone to make. Without Satan and God, the universe now appears the neutral home of matter, dark and light, and is utterly indifferent. We bustle, but are no longer at home in the ancient sense.
Stuart Kauffman, At Home in the Universe: The Search for the Laws of Self-Organization and Complexity, Oxford University Press, 1995, page 4.

Kauffman comes to grips with this problem with the final line above. He continues:

In this new view of life, organisms are not merely tinkered-together contraptions, bricolage, in Jacob’s phrase. Evolution is not merely “chance caught on the wing,” in Monod’s evocative image. The history of life captures the natural order, on which selection is privileged to act. If this idea is true, many features of organisms are not merely historical accidents, but also reflections of the profound order that evolution has further molded. If true, we are at home in the universe in ways not imagined since Darwin stood natural theology on is head with his blind watchmaker.
Stuart Kauffman, At Home in the Universe: The Search for the Laws of Self-Organization and Complexity, Oxford University Press, 1995, pages 25-26.

Kauffman wants to complete the Darwinian revolution by adding self-organization and complexity to natural selection. In his vision, this will begin to produce a holistic picture of who we are. This will perhaps allow us to feel “We are all at home in the universe, poised to sanctify by our best, brief, only stay.” [page 30.]

Zooming out from this, we can see a meta-intelligent sense in which science believes it can convert mysteries into problems using math. In contrast to this, philosophers believe the opposite, that the problems are becoming more mysterious.

Looking Back to Look Forward

Winston Churchill said, “The farther back you can look, the farther forward you are likely to see.”

The brilliant baseball player and coach Satchel Paige seems to disagree with Churchill when he said, “Don’t look back. Something might be gaining on you.”

Marc Bloch, in The Historian’s Craft (French: Apologie pour l’histoire), wrote that history is obviously a backward-looking discipline, but warns against the obsession with origins.

Edward Bellamy’s utopian time travel novel, Looking Backward: 2000–1887, is another example of this thought. His protagonist has a prophetic dream in 1888 of the United States in the year 2000. The book critiques the 19th-century U.S. through the lens of the future.

Alain Badiou looks back from the Neolithic period to today, describing it as a “time of crisis.”

…everybody thinks there is a crisis. Is philosophy capable of seizing hold of this crisis, while maintaining its fundamental aims? That is obviously my position I certainly recognize that humanity is in crisis, which I take to be the final spasm of the whole Neolithic period, the period of classes, of private property, of the power of the state, of technology, and so on. This started in Egypt and China six or seven thousand years ago and now this ends up in what is after all a very difficult situation to control. It is the outcome of everything that this gigantic period has swept along with it. This includes the status of truths, which today are perhaps a bit domesticated by an uncontrollable situation of predation and destruction.

After all, technology is tributary to science; everything is supposed to be mediated by information, even aesthetics; love has become calculable because you can calculate scientifically the person who best matches with you. All this indeed is at the origin of a gigantic crisis in philosophy. My own position is that we can be in a position of active resistance to what is happening, while holding onto the original categories of philosophy. A form of resistance that nevertheless consists in dramatically changing into something else. We should not hope to reform the world such as it is: I think this is completely impossible. Of course, one can try to do the best one can, but little by little everyone recognizes that the world we live in is catastrophic. And that is certainly true. It is catastrophic because it is the end—and here we should think big—of several millennia. It is not just the end of the nineteenth and twentieth centuries; it is the end of the world of social classes, of inequalities, of state power, of the subservience to science and technology, of private property colonizing everything, of senseless and criminal wars.
Alain Badiou, Badiou by Badiou, translated by Bruno Bosteels, Stanford University Press, 2022, pages 26-27.

Badiou argues that the world has always been threatened by catastrophe and philosophy is its reaction.

Let us recall that Socrates and Plato were people who already intervened at the end of the Greek city. They too found themselves in a world threatened by catastrophe: they did not live in a stable and established world at all. That ends with Alexander the Great, who brings order to all this in the form of an imperial creation, and finally with the Romans and their monster of a state the likes of which had never been seen before. The Greek city and Greek democracy thus ended in the imperialism of ancient Rome. Thus, we may also find inspiration in Plato in this last regard. Plato is the first complete philosopher, but he already lives in a time of crisis. Of course, Athens was very famous and celebrated, but at the same time it was already corrupted and fragile. During Plato’s own lifetime, not to mention Aristotle, Macedonian imperialism is already present. Aristotle was Alexander the Great’s first tutor; he was a prototype of the corrupted and, moreover, the inventor of academic philosophy!

Similarly, if we take the greatest philosophers—Plato, Descartes, Hegel—we again find the same type of figure. Hegel is obviously the philosopher caught up in the French Revolution and its fundamental transformations; Descartes, for his part, is caught up in the emergence of modern science. All these philosophers are caught up in considerable shakeups of their time, in the fact that an old society is on the verge of dying and the question of what is going to appear that is new. We too find ourselves in the same situation: we must continue along these lines, by taking inspiration from what those philosophers did. Thus, they considered that the moment had come to work on a renewed systematicity of philosophy, because the conditions had changed. So, based on the conditions as they existed, it was time to propose an innovative way out of the existing constraints, an individual and collective liberation. From this point of view, we can find inspiration in the great classical philosophical tradition: we need not reject it, nor claim that all this is finished and find solace in an insurmountable nihilism, nor adopt the Heideggerian critique of metaphysics going back all the way to Plato. All this is pointless, and finally becomes incorporated into the disorder of the world. On the contrary, we must hold onto the fact that philosophy has always been particularly useful, possible, and necessary in situations of grave crisis for the collective, and from there pursue the work of our great predecessors.
Alain Badiou, Badiou by Badiou, translated by Bruno Bosteels, Stanford University Press, 2022, pages 29-30.

Contrast “What was the Neolithic world that led to the unleashing of technology?” (Badiou, Badiou by Badiou, page 25) and “Yesterday don’t matter if it’s gone.” (The Rolling Stones, “Ruby Tuesday”). Perhaps we can conclude that wisdom is knowing when the past is useful in understanding the future.

Why Is Technological History So Misleading?

We are conditioned to think of technological history in a very binary way. For thousands of years before motorized transportation, we think of horses and wind-powered ships. We also sense that if we brought great historical minds from before the industrial revolution to a modern city, most likely they would be stunned by the technology surrounding them. Think of a world of medical science before anesthesia and germ theory.

Let’s modify this binary view of human history. David F. Noble gives us a more accurate view:

Augustine, the chief author of Christian orthodoxy, wrote in The City of God, “there have been discovered and perfected, by the natural genius of man, innumerable arts and skills which minister not only to the necessities of life but also to human enjoyment.” Augustine recognized the “astonishing achievements” that had taken place in cloth-making, navigation, architecture, agriculture, ceramics, medicine, weaponry and fortification, animal husbandry, and food preparation; in mathematics, astronomy, and philosophy; as well as in language, writing, music, theater, painting, and sculpture. But he emphasized again that “in saying this, of course, I am thinking only of the nature of the human mind as a glory of this mortal life, not of faith and the way of truth that leads to eternal life… And, remember, all these favors taken together are but the fragmentary solace allowed us in a life condemned to misery.”⁵

⁵ St. Augustine, The City of God (Garden City, N.Y.: Doubleday, 1958), pp. 526, 527.
David F. Noble, The Religion of Technology: The Divinity of Man and the Spirit of Invention, Penguin Books, 1999 (originally 1997), pages 11-12.

Note that Augustine wrote The City of God in 426 AD, meaning that even 1600 years ago, they had already made colossal advances. The prejudice that we have, given our scientific training, is utterly misleading. Rather than being blinded by Biblical explanations of how the world came to be, Augustine lauded these scientific advancements. We think of Thomas Edison and the lightbulb, rather than, “Let there be light.”

There are various levels of empirical and artisanal knowledge. In cooking, we rarely worry about molecules that make up ingredients. All these daily life pillars Augustine lists cannot be overlooked, even as we unlock the submicroscopic world of quantum mechanics.

Monomania and the West

There have been all kinds of “voices” in the history of Western civilization. Perhaps the loudest voice is that of monomaniacs, who always claim that behind the appearance of the many is the one. If we illustrate the West, and at its roots, the intersection of Athens and Jerusalem, we see the origins of this monomania. Plato’s realm of ideas was supposed to explain everything encountered in our daily lives. His main student and rival, Aristotle, has his own competing explanation, based in biology instead of mathematics.

These monomanias in their modern counterpart in ideologies. In communism, the key to have everything is class and the resulting class struggles. Nazism revolves around race and racial conflict.

In our own era, the era of scientism, we have the idea of god replaced with Stephen Hawking’s “mind of god,” Leon Lederman’s The God Particle and KAKU Michio’s The God Equation. In the 2009 film, Angels & Demons, there’s a senior Vatican official, played by Ewan McGregor, who is absolutely outraged by the blasphemous phrase, “the god particle.”

Currently, the monomania impetus continues full-force. For example, Professor Seth Lloyd of MIT tells us that reality is the cosmos and not chaos, because all of reality together is a computer. His MIT colleague, Max Tegmark, argues in his books that the world is not explained by mathematics, but rather is mathematics. Perhaps the climax of this kind of thinking is given to us by the essay “Everything Is Computation” by Joscha Bach:

These days we see a tremendous number of significant scientific news stories, and it’s hard to say which has the highest significance. Climate models indicate that we are past crucial tipping points and irrevocably headed for a new, difficult age for our civilization. Mark van Raamsdonk expands on the work of Brian Swingle and Juan Maldacena and demonstrates how we can abolish the idea of spacetime in favor of a discrete tensor network, thus opening the way for a unified theory of physics. Bruce Conklin, George Church, and others have given us CRISPR/Cas9, a technology that holds promise for simple and ubiquitous gene editing. “Deep learning” starts to tell us how hierarchies of interconnected feature detectors can autonomously form a model of the world, learn to solve problems, and recognize speech, images, and video.

It is perhaps equally important to notice where we lack progress: Sociology fails to teach us how societies work; philosophy seems to have become infertile; the economic sciences seem ill-equipped to inform our economic and fiscal policies; psychology does not encompass the logic of our psyche; and neuroscience tells us where things happen in the brain but largely not what they are.

In my view, the 20th century’s most important addition to understanding the world is not positivist science, computer technology, spaceflight, or the foundational theories of physics.

It is the notion of computation. Computation, at its core, and as informally described as possible, is simple: Every observation yields a set of discernible differences.

These we call information. If the observation corresponds to a system that can change its state, we can describe those state changes. If we identify regularity in those state changes, we are looking at a computational system. If the regularity is completely described, we call this system an algorithm. Once a system can perform conditional state transitions and revisit earlier states, it becomes almost impossible to stop it from performing arbitrary computation. In the infinite case that is, if we allow it to make an unbounded number of state transitions and use unbounded storage for the states—it becomes a Turing machine, or a Lambda calculus, or a Post machine, or one of the many other mutually equivalent formalisms that capture universal computation.

Computational terms rephrase the idea of “causality,” something that philosophers have struggled with for centuries. Causality is the transition from one state in a computational system to the next. They also replace the concept of “mechanism” in mechanistic, or naturalistic, philosophy. Computationalism is the new mechanism, and unlike its predecessor, it is not fraught with misleading intuitions of moving parts.

Computation is different from mathematics. Mathematics turns out to be the domain of formal languages and is mostly undecidable, which is just another word for saying “uncomputable” (since decision making and proving are alternative words for computation, too). All our explorations into mathematics are computational ones, though. To compute means to actually do all the work, to move from one state to the next.

Computation changes our idea of knowledge: Instead of justified true belief, knowledge describes a local minimum in capturing regularities between observables. Knowledge is almost never static but progresses on a gradient through a state space of possible worldviews. We will no longer aspire to teach our children the truth, because, like us, they will never stop changing their minds. We will teach them how to productively change their minds, how to explore the never-ending land of insight.

A growing number of physicists understands that the universe is not mathematical but computational, and physics is in the business of finding an algorithm that can reproduce our observations. The switch from uncomputable mathematical notions (such as continuous space) makes progress possible. Climate science, molecular genetics, and AI are computational sciences. Sociology, psychology, and neuroscience are not: They still seem confused by the apparent dichotomy between mechanism (rigid moving parts) and the objects of their study. They are looking for social, behavioral, chemical, neural regularities, where they should be looking for computational ones.

Everything is computation.
Know This: Today’s Most Interesting and Important Scientific Ideas, Discoveries, and Developments, John Brockman (editor), Harper Perennial, 2017, pages 228-230.

Friedrich Nietzsche rebelled against this type of thinking the most profoundly. If scientism represents the modern, then Nietzsche was the prophet of postmodernism. Nietzsche’s famous phrase, “God is dead.” is not about a creator or divinity, but rather finality itself. There is no final explanation.

China to Sustain Top-Down, Debt-Fueled Investment in Major Projects and Security Capacities, Ex-Official Says

Dong Yu, now at Tsinghua, says via state media that Beijing-decreed, central govt bond-backed construction will continue into the next five years.

[from the Center for China & Globalization’s Pekingology]

by Zichen Wang, 10 August, 2025

The key concept in today’s newsletter is 国家重大战略实施和重点领域安全能力建设, in abbreviation in Chinese as 两重 liǎng zhòng.

In English, it is translated officially as the implementation of major national strategies and building up security capacity in key areas, hereinafter referred to as “Two Major Undertakings.”

The concept first appeared in official policy documents in the Chinese Premier’s Report on the Work of the Government [archived PDF] in March 2024.

To systematically address funding shortages facing some major projects for building a great country and advancing national rejuvenation, it is proposed that, starting this year and over each of the next several years, ultra-long special treasury bonds be issued. These bonds will be used to implement major national strategies and build up security capacity in key areas. One trillion yuan of such bonds will be issued in 2024.

By the end of the year, the yuan tag, despite being approved by the national legislature, had changed by 300 billion. The People’s Daily newspaper reported in December 2024.

As of now, the 700 billion yuan in ultra-long-term special treasury bonds allocated for the “two major undertakings” has been distributed in three batches to specific projects.

In 2025, the following year, the Report on the Work of the Government [archived PDF] says,

A total of 1.3 trillion yuan of ultra-long special treasury bonds will be issued, 300 billion yuan more than last year.

735 billion yuan will be earmarked in the central government budget for investment. We will put ultra-long special treasury bonds to good use, increase ultra-long-term loans and other types of financing support, and strengthen top-down organization and coordination to ensure greater support for the implementation of major national strategies and security capacity building in key areas.

A simultaneous Finance Ministry budget plan [archived PDF] rounds up the overall central government spending for the Two Major Undertakings to 800 billion yuan in 2025.

In yuan terms, the much-touted new government subsidies to households pale in comparison with the two major undertakings.

Also from the 2025 Report on the Work of the Government [archived PDF]:

Ultra-long special treasury bonds totaling 300 billion yuan will be issued to support consumer goods trade-in programs. This represents an increase of 150 billion yuan over the previous year.

This week, China announced this week that the phased free preschool education policy will cover all children in their final year of kindergartens, saving families 20 billion yuan. Childcare subsidies unveiled in July amount to 90 billion yuan.

As Joe Biden repeated over the years,

Don’t tell me what you value. Show me your budget, and I’ll tell you what you value.

The National Development and Reform Commission said last month:

In 2025, a total of 800 billion yuan has been allocated for the “two major undertakings,” supporting 1,459 projects in key areas such as ecological restoration in the Yangtze River Basin, major transportation infrastructure along the Yangtze River, the New Western Land–Sea Corridor, high-standard farmland, major water conservancy projects, urban underground pipeline networks, the “Three-North” shelterbelt program, and the renovation of hospital wards.

Now that the 2025 money has been spent by July and China is drawing up its next Five-Year Plan for 2026-2030, will there be more such projects in the future?

In a column for the state-run China News Service this week, Dong Yu, previously Deputy Director-General of the Second Economic Bureau of the Office of the Central Financial and Economic Affairs Commission and, before that, an official at China’s National Development and Reform Commission (NDRC), pointedly said,

In the next step, during the formulation and implementation of the 15th Five-Year Plan, the “two major undertakings” will continue to occupy an important place, be organically incorporated into the new five-year plan, and form close alignment and sustained momentum with major national strategies, major plans, major projects, and key initiatives…

…Such a major strategy will be pursued with persistence—it will not remain rhetorical, nor will it be reversed abruptly.

He did not cite a source of information in his article.

Continuing with his lecturing style, Dong, now Executive Vice Director of China Institute for Development Planning, Tsinghua University, rebuked some unspecified market analysis that had observed the investments just were a one-time boost shot.

Some market institutions once analyzed that when China’s economy was facing short-term difficulties and challenges, the launch of the “two major undertakings” was mainly aimed at expanding investment in the short term to stabilize growth. Such a view clearly lacks a professional understanding of the decision-making intentions and logic, fails to properly grasp the relationship between the short term and the medium-to-long term, as well as between objectives and means, and inverts the proper order of priorities—a misconception that needs to be pointed out and corrected.

Dong also highlighted what he said was the unusual nature of the “strategic move,” including that central government debts fueled the investments, and they were selected “top-down,” rather than primarily relying on local government proposal or input.

The two undertakings were formally submitted for deliberation at the 2024 National People’s Congress after the central leadership made its decision and arrangements…

The central authorities have shown firm determination in this work, adopting the ultra-long-term special treasury bond—a macro policy tool that has rarely been used. Compared with several past issuances of special treasury bonds, the funding arrangement for the “two major undertakings” spans a longer cycle, has a broader scope of application, and will continue to advance in the next stage. It can be said that the scale and intensity are unprecedented. In 2024, a total of 700 billion yuan in ultra-long-term special treasury bonds was allocated, and in 2025, the figure is 800 billion yuan, all of which have now been fully disbursed.

The organization of the “two major undertakings” construction is top-down, completely different from the past practice in the investment sector where projects were determined through bottom-up applications. The purpose is to facilitate the smoother downward transmission of the needs of major national strategies. Relevant [central] government departments, by identifying shortcomings and weaknesses, specifying key areas, and refining project requirements, have ensured that the project list is no longer a collection of fragmented local items. Instead, projects are planned in an integrated manner by category and sector, with strengthened guidance for key regions, more targeted measures, and clearer standards.

Although an exhaustive list of the 1,459 projects does not appear to be available to the public, the “security capacity” build-up in the two major undertakings should be understood in broad terms, and Dong claims the investments put China on a sounder footing globally now that Donald Trump rules America again.

In recent years, the central authorities have emphasized security awareness and bottom-line thinking in development planning, a shift closely related to changes in the international situation. The closer China’s economy becomes intertwined with the global economy, the more comprehensive its considerations must be regarding issues such as food security, energy security, industrial security, and ecological security. The second “undertaking” in the “two major undertakings”—the strengthening of security capabilities in key areas—is precisely a forward-looking arrangement. The dramatic changes in the international environment since the beginning of 2025 have further underscored and confirmed the necessity of enhancing security capabilities, fully demonstrating that the central authorities’ thinking and deployment have been prescient and ahead of the curve.

Dong’s article via China News Service is fully translated below.

中央这一先手棋很不寻常

This Strategic First Move by the Central Authorities Is Highly Unusual

by Dong Yu, Executive Vice President, Institute for China Development Planning, Tsinghua University

The issuance of ultra-long-term special treasury bonds to support the implementation of major national strategies and the building of security capacities in key areas (hereinafter referred to as the “two major undertakings”) has become one of the hottest topics in China’s economy in recent years. Any observation of China’s present and future economic trajectory must include research and analysis of these two undertakings. More than a year has passed since the initiative was launched, making it both necessary and timely to evaluate its effectiveness, understand its operating mechanisms, and look ahead to its prospects.

The “Two Major Undertakings” Are by No Means Ordinary Policy Measures

In terms of decision-making background and process, as well as policy intensity and scope, the launch and implementation of the two major undertakings stand out from other policies. They represent a top-level design initiative.

Understanding a policy starts with its background. From the sequence of events leading to the proposal, this was a proactive, historic choice. The two undertakings were formally submitted for deliberation at the 2024 National People’s Congress after the central leadership made its decision and arrangements. The timing was significant: the 20th Communist Party of China National Congress had laid out a series of major long- and medium-term strategic initiatives that needed concrete engineering projects to push forward. China was midway through two Five-Year Plans, yet strategic advancement could not wait. The central leadership thus introduced the two major undertakings as a groundbreaking initiative.

Strategically, the undertakings directly address the needs of advancing long-term objectives. From the outset, they have been aimed squarely at the goals of Chinese modernization. By breaking down these goals into specific tasks and identifying the most difficult bottlenecks, the undertakings found their points of focus. Some of these tasks might take decades for other countries to achieve, but China has chosen not to delay—tackling them head-on at the starting stage of the new journey toward modernization. This model is uniquely Chinese and has been proven by history to be a key factor in China’s remarkable development successes.

The undertakings are also highly forward-looking—a “first move” by the central leadership. In recent years, national development planning has placed greater emphasis on security and on guarding the bottom line, in response to changes in the international environment. The closer China’s economy is linked to the global economy, the more comprehensive its considerations must be on food security, energy security, industrial security, and ecological security, and other issues. The second “major” in the initiative—security capacity building in key areas—is an arrangement made in anticipation of future challenges. The sharp changes in the international environment since 2025 have only highlighted and validated the necessity of strengthening security capacities, demonstrating that the central leadership’s thinking and arrangements were ahead of the curve.

The undertakings also have a strong overall and systemic quality, constituting a key move in macroeconomic governance. They focus on areas of outstanding importance to economic and social development and have a high degree of relevance to the overall development landscape. The policy toolkit they employ integrates investment, fiscal, science and technology, education, social, and ecological policies. This comprehensive package embodies the use of systems thinking to drive development and will significantly impact all aspects of the economy and society.

A Manifestation of Central Will

Extraordinary measures are for extraordinary tasks. The strategic objectives of Chinese modernization are long-term undertakings, and the two major undertakings provide the foundational support through systematic design and substantial funding.

The central leadership has committed to this initiative by adopting the rarely used macroeconomic tool of ultra-long-term special treasury bonds. Compared with previous special bond issuances, the funding for the two undertakings spans a longer cycle and serves a wider range of purposes, with plans for continued implementation. In both scale and intensity, this is unprecedented: 700 billion yuan in 2024 and 800 billion yuan in 2025, all of which has already been allocated.

In terms of priorities, it vividly reflects the principle of “concentrating resources to accomplish major undertakings.” The focus areas include urban–rural integration, regional coordination, high-quality population development, food security, energy and resource security, ecological security, and self-reliance and strength in science and technology—all crucial to building a strong nation and achieving national rejuvenation. These require coordinated planning and advancement. In just over a year, the high-level requirements have been translated into batches of concrete projects, reflecting the efficiency of implementation.

Project selection is guided by the principle that only the central government can resolve these issues. Some involve urgent development bottlenecks with significant obstacles that cannot be overcome by conventional means, such as scientific and technological breakthroughs, high-standard farmland construction, and upgrading the quality of higher education. Others are long-desired but previously unachievable projects that lack local willingness or capacity to implement, such as major cross-regional infrastructure, cross-basin wastewater treatment, and urban underground utility upgrades.

The organization of the “two major undertakings” construction is top-down, completely different from the past practice in the investment sector where projects were determined through bottom-up applications. The purpose is to facilitate the smoother downward transmission of the needs of major national strategies. Relevant [central] government departments, by identifying shortcomings and weaknesses, specifying key areas, and refining project requirements, have ensured that the project list is no longer a collection of fragmented local items. Instead, projects are planned in an integrated manner by category and sector, with strengthened guidance for key regions, more targeted measures, and clearer standards.

A Combination of “Hard” and “Soft” Measures

From the start, the undertakings were designed not only to fund “hard” engineering projects but also to include comprehensive arrangements for “soft” institutional and policy measures—an important innovation.

The emphasis on soft measures is pragmatic. Given the high importance and public nature of the projects, long-term mechanisms must be designed to ensure smooth progress during construction and sustainable operation thereafter. This includes drafting specialized plans to provide strategic guidance, introducing targeted policies to improve funding efficiency, and innovating institutional arrangements to safeguard implementation.

The implementation process is thus also a process of improving the investment and financing system, updating project management approaches, and enhancing investment effectiveness. In some sectors, soft-measure experiments have had positive impacts, creating healthy interaction with hard investments.

For example, the healthy operation of urban underground pipelines depends on sound maintenance mechanisms. Some local governments have attracted long-term institutional funds into major pipeline projects through debt or equity investment plans, stabilizing private sector returns via operational rights, government subsidies, and tax incentives. Others have introduced province-wide upstream–downstream gas price linkage, set reasonable water supply return rates based on market profits, and advanced the marketization of gas and water prices—reducing losses for public utilities and encouraging private investment.

Similarly, in the quality undergraduate expansion program, mechanisms play a guiding role: schools effectively implementing expansion plans receive increased support, while those performing poorly see reduced support; universities without expanded undergraduate admission plans are generally excluded from special bond funding. Disciplines and programs are adjusted dynamically to align talent training with economic and societal needs.

Directly Relevant to Everyone

The nature of the undertakings is not determined by project size but by their strategic objectives and significance. As long as they align with major national strategies, they are included—whether as large standalone projects, such as high-speed rail along the Yangtze River, or as “project packages,” such as Yangtze River wastewater treatment composed of multiple treatment facilities. This flexible, problem-oriented approach allows better alignment with public needs.

As projects break ground and enter operation, their benefits to people’s livelihoods will become increasingly evident. Observers should not see the undertakings as distant from daily life; they will bring tangible improvements to everyone’s quality of life.

For example:

Urban underground pipelines: Upgrades to gas, water, and heating systems will greatly improve safety and resilience. Renovation of old gas pipelines is nearing completion, reducing accident rates by over 30%. Eliminating hidden risks in unseen places increases residents’ sense of security.
Food security: Gradually converting all permanent basic farmland into high-standard farmland will stabilize grain output and enhance food safety. Higher standards mean safer products, so people will eat with greater confidence.
Yangtze River protection: Building or upgrading over 60,000 kilometers of sewage pipelines in the Yangtze Economic Belt will greatly improve the river’s ecological environment and resolve long-standing public concerns.
Transportation: Creating the shortest Shanghai–Chengdu high-speed rail corridor (approx. 1,900 km) will connect the Yangtze River Delta, the middle Yangtze region, and the Chengdu–Chongqing area more quickly, cutting travel time nearly in half and boosting east–west connectivity.
Ecological security: Implementing the “Three-North” shelterbelt project over 130 million mu (93 million hectares), with good survival rates for trees, shrubs, and grasses, will safeguard northern ecological security and create new income opportunities.
Higher education: “Double First-Class” universities will see markedly improved conditions, with over 500,000 new standard dorm beds. Quality undergraduate enrollment will rise by 16,000 in 2024 and over 20,000 in 2025, giving more students access to quality education and ensuring basic living needs for those from low-income families.

A Bold Stroke in the History of Development

The two major undertakings are a major decision by the CPC Central Committee and the State Council, aimed at the overall strategy of building a strong country and achieving national rejuvenation. They play an irreplaceable role in advancing Chinese modernization.

They are not short-term measures but focus on medium- to long-term development. Some market institutions once analyzed that when China’s economy was facing short-term difficulties and challenges, the launch of the “two major undertakings” was mainly aimed at expanding investment in the short term to stabilize growth. Such a view clearly lacks a professional understanding of the decision-making intentions and logic, fails to properly grasp the relationship between the short term and the medium-to-long term, as well as between objectives and means, and inverts the proper order of priorities — a misconception that needs to be pointed out and corrected.

Since implementation began, the undertakings have provided important support for economic stability. Although their starting point was not short-term growth, the resulting investment has boosted employment and consumption, helping to expand domestic demand and stabilize growth. In the next step, during the formulation and implementation of the 15th Five-Year Plan, the “two major undertakings” will continue to occupy an important place, be organically incorporated into the new five-year plan, and form close alignment and sustained momentum with major national strategies, major plans, major projects, and key initiatives.

They will also bolster the country’s core competitiveness. As foundational support for Chinese modernization, they will strengthen factor security and resolve long-term bottlenecks, with far-reaching significance for shaping China’s development prospects. In an era of intensifying major-power competition, they will provide stable expectations and significantly enhance China’s capacity to manage international uncertainty. Such a major strategy will be pursued with persistence—it will not remain rhetorical, nor will it be reversed abruptly.

Though implementation has only recently begun, the undertakings’ historic role will continue to grow over time. In the future, looking back, they will surely stand as an important part of the “China story” and leave a bold stroke in the history of the People’s Republic’s development.

What Do We Mean by “Spheres of Existence”?

The classic Hollywood film, How Green Was My Valley, is set in a Welsh coal-mining community over a hundred years ago. The spiritual head of the community, played by Walter Pidgeon, is walking along a hillside with a young boy who was traumatized after being injured in an accident. After some small talk, Pidgeon’s character tells the boy that prayer will help him heal. He explains that this isn’t mumbling in a church; what he means by prayer is the deepest possible communication with oneself, thus existentializing it.

This whole dimension derives from the existence-watchers Pascal and Kierkegaard. For example, Kierkegaard writes, “My principal thought was that in our age, because of the great increase of knowledge, we had forgotten what it means to exist, and what inwardness signifies.” (Quoted from “Truth Is Subjectivity”, a section in Concluding Unscientific Postscript to Philosophical Fragments.) Note that when you watch a very gifted scientific analyst, like Robert Lawrence Kuhn, whose PBS series Closer to Truth, represents the opposite of Kierkegaard’s inwardness.

In “Realms and Domains: Levels and Confusion”, we presented realms and domains as ways of shaping knowledge. Kierkegaard utilizes the word “sphere” to communicate a similar concept. Think of the term in geometry or as a “sphere of influence” in geopolitics.

Kierkegaard tells us, “There are thus three spheres of existence: the aesthetic, the ethical, the religious.” Let’s explain these three spheres. By “aesthetic,” he means the pursuit of wine, women and song as a life. The European academic song, “Gaudeamus igitur” embodies this philosophy. In the Eugene O’Neill play, Long Day’s Journey into Night, one of the characters exclaims, “In vino veritas!” (Latin: in wine, there is truth.)

By ethical, Kierkegaard is not describing a great concern for morality. He means, rather, the sense of camaraderie felt by someone for their fellows. A strong example of this occurs in the film, The Third Man. Trevor Howard plays a conscientious Royal Military Police officer, whose mission is to catch the elusive criminal played by Orson Welles. Howard’s officer’s entire existence is characterized by his desire to protect the public and his men. One could says this protectiveness is his bottom line.

To understand what Kierkegaard means by the religious, we quote, “Existence constitutes the highest interest of the existing individual, and his interest in his existence constitutes his reality. What reality is, cannot be expressed in the language of abstraction.” In The Third Man, the criminal’s girlfriend embodies the religious sphere. Her every task in daily life can be described by the previous quote.

Kierkegaard also has a very penetrating analysis of humor and irony, given his spheres of existence. Think of a comedian like Woody Allen, who has the intelligence to glimpse the profundity of existence but this wavelength makes him intensely anxious, provoking humor. These jokes are escapist, attempting to flee the tension of existence.

Finally, there are existence-watchers like the great American author Walker Percy. In his masterpiece, The Moviegoer, he depicts a current world so fragmented, adrift and soul-crushing that the protagonist tries to find his salvation in going to movies. He sees the experience of viewing the movie as being part of a congregation. Kierkegaard writes, “In our age it is believed that knowledge settles everything, and that if a man only acquires a knowledge of the truth, the more briefly and the more quickly the better, he is helped. But to exist and to know are two very different things.”

Realms and Domains: Levels and Confusion

Are we governed by words or numbers? Martin Heidegger’s star pupil, Hans-Georg Gadamer, points a penetrating flashlight at this question of words vs. numbers when he writes, “It is obvious that not mathematics but the linguistic nature of people is the basis of human civilization.”

According to Gadamer, our primary way of being is interpretative rather than computative. Our fundamental function is to cope, not to theorize. He argues, we can never finally step outside the traditions and practices of our culture. As one critic stated, “the metaphysical aid of a view from nowhere is seen by Gadamer as a questionable illusion that can have damaging consequences for a culture. It is not that scientific methods are mistaken—he thinks that science is involved an unstoppable dynamic which cannot be halted by philosophical or other objections…Gadamer gives a central role to art in questioning the dominance of the methods of the natural sciences. The artwork is not something to be determined by concepts, but something which ‘happens’ via its reception in real social contexts…”

Think about the interaction between words and numbers in the opening of Vladimir Nabokov’s memoir, Speak, Memory:

The cradle rocks above an abyss, and common sense tells us that our existence is but a brief crack of light between two eternities of darkness. Although the two are identical twins, man, as a rule, views the prenatal abyss with more calm than the one he is heading for (at some forty-five hundred heartbeats an hour).
Vladimir Nabokov, Speak, Memory, Vintage Books, 1989, page 19.

Note how Nabokov describes our existence above. Think about the word “eternities”? It brings to mind infinity. For example, in algebra, 1/x goes to infinity as 1 approaches zero. Nabokov also states that man is doing all this infinity-watching which he describes in heartbeats per hour.

Another issue in this realm and domain confusion is provided by Gabriel Marcel, when he writes, “We must carefully avoid all confusion between the mysterious and the unknowable.” Marcel continues:

A problem is something which I meet, which I find complete before me, but which I can therefore lay siege to and reduce. But a mystery is something in which I myself am involved, and it can therefore only be thought of as “a sphere where the distinction between what is in me and what is before me loses its meaning and its initial validity”. A genuine problem is subject to an appropriate technique by the exercise of which it is defined; whereas a mystery, by definition, transcends every conceivable technique. It is, no doubt, always possible (logically and psychologically) to degrade a mystery so as to turn it into a problem. But this is a fundamentally vicious proceeding, whose springs might perhaps be discovered in a kind of corruption of the intelligence. The problem of evil, as the philosophers have called it, supplies us with a particularly instructive example of this degradation.

Just because it is the essence of mystery to be recognized or capable of recognition, it may also be ignored and actively denied. It then becomes reduced to something I have “heard talked about” but which I refuse as only “being for other people”; and that in virtue of an illusion which these “others” are deceived by, but which I myself claim to have detected.

We must carefully avoid all confusion between the mysterious and the unknowable. The unknowable is in fact only the limiting case of the problematic, which cannot be actualized without contradiction. The recognition of mystery, on the contrary, is an essentially positive act of the mind, the supremely positive act in virtue of which all positivity may perhaps be strictly defined. In this sphere everything seems to go on as if I found myself acting on an intuition which I possess without immediately knowing myself to possess it— an intuition which cannot be, strictly speaking, self-conscious and which can grasp itself only through the modes of experience in which its image is reflected, and which it lights up by being thus reflected in them.
Gabriel Marcel, The Mystery of Being, Vol. 1: Reflection & Mystery, Harper Torchbooks, 1965, page 260-261.

A final profound confusion is the body as a physical item vs. a means of expression. Picture Fred Astaire dancing opposite Ginger Rogers. You have both the movements of his dance and what he conveys through body language. In order to dance, you have the biochemical fuel (food) to enable the biomechanical movement of the dance. The courtship expressed through his movements is something different. Marcel describes it thus:

We should recall, at this point, what we said in an earlier lecture about the body; the latter is not merely an instrument, it presents us with a kind of reality which is quite different from the reality of any sort of apparatus, in so far as it, my body, is also my way of being in the world.
Gabriel Marcel, page 257.

See also “Existence and the Problem of Separability”, “Is It Good to Be a Detached Observer?” and “Arguments Without End: A Few Simple Examples” which also reference Marcel.

Existence and the Problem of Separability

In contracts and legal documents, there is a concept of “separability” which means that clause A is connected to clause B in a way that cannot be undone.

The great twentieth century French philosopher, Gabriel Marcel, has a profound non-separability analysis of existence itself. Marcel wrote:

…We cannot really separate:—

Existence

Consciousness of self as existing

Consciousness of self as bound to a body, as incarnate.

Gabriel Marcel, Being and Having: An Existentialist Diary, Harper Torchbooks, 1965, page 10.

This leads to saying things that are very deep aspects of existential thinking governed by the points above. For example, Marcel wrote, “As I have said elsewhere, the moment I treat my body as an object of scientific knowledge, I banish myself to infinity.” Consider the end of the previous phrase. The very notion that someone, within themselves could go down a route to “banish themselves” in this way, shows you a door into very deep psychological problems. In other words, Marcel is telling you that some psychological problems could have a philosophical or existential root cause and are a type of blunder.

This is not to say that one should avoid scientific thought. Taking a drop of your blood and viewing it under a microscope is not a blunder. However, if you take this to the extreme of trying to analyze everything scientifically, to the exclusion of philosophy in daily life, this is Marcel’s warning.

Marcel’s context for this thinking is given here:

Notes for a Paper to the Philosophical Society

Undated, written in 1927 or 1928¹

When I affirm that something exists, I always mean that I consider this something as connected with my body, as able to be put in contact with it, however indirect this contact may be. But note must be taken that the priority I thus ascribe to my body depends on the fact that my body is given to me in a way that is not exclusively objective, i.e. on the fact that it is my body. This character, at once mysterious and intimate, of the bond between me and my body (I purposely avoid the word relation) does in fact colour all existential judgments.

What it comes to is this. We cannot really separate:—

Existence

Consciousness of self as existing

Consciousness of self as bound to a body, as incarnate.

From this several important conclusions would seem to follow:

In the first place, the existential point of view about reality cannot, it seems, be other than that of an incarnate personality. In so far as we can imagine a pure understanding, there is, for such an understanding, no possibility of considering things as existent or non-existent.

On the one hand, the problem of the existence of the external world is now changed and perhaps even loses its meaning; I cannot in fact without contradiction think of my body as non-existent, since it is in connection with it (in so far as it is my body) that every existing thing is defined and placed. On the other hand, we ought to ask whether there are valid reasons for giving my body a privileged metaphysical status in comparison with other things.

If this is so, it is permissible to ask whether the union of the soul and body is, in essence, really different from the union between the soul and other existing things. In other words, does not a certain experience of the self, as tied up with the universe, underlie all affirmation of existence?

Inquire whether such an interpretation of the existential leads towards subjectivism.

Shew how idealism tends inevitably to eliminate all existential considerations in view of the fundamental unintelligibility of existence. Idealism versus metaphysics. Values detached from existence: too real to exist.

Existential and personalist interests closely linked. The problem of the immortality of the soul is the pivot of metaphysic.

Every existent is thought of like an obstacle by which we take our bearings—like something we could collide with in certain circumstances—resistent, impenetrable. We think of this impenetrability, no doubt, but we think of it as not completely thinkable.² Just as my body is thought of in so far as it is a body, but my thought collides with the fact that it is my body.

To say that something exists is not only to say that it belongs to the same system as my body (that it is bound to it by certain connections which reason can define), it is also to say that it is in some way united to me as my body is.

Incarnation—the central ‘given’ of metaphysic. Incarnation is the situation of a being who appears to himself to be, as it were, bound to a body. This ‘given’ is opaque to itself: opposition to the cogito. Of this body, I can neither say that it is I, nor that it is not I, nor that it is for me (object). The opposition of subject and object is found to be transcended from the start. Inversely, if I start from the opposition, treating it as fundamental, I shall find no trick of logical sleight of hand which lets me get back to the original experience, which will inevitably be either eluded or (which comes to the same thing) refused. We are not to object that this experience shews a contingent character: in point of fact, all metaphysical enquiry requires a starting-point of this kind. It can only start from a situation which is mirrored but cannot be understood.

Inquire if incarnation is a fact; it does not seem so to me, it is the ‘given’ starting from which a fact is possible (which is not true of the cogito).

A fundamental predicament which cannot be in a strict sense mastered or analysed. It is exactly this impossibility which is being stated when I declare, confusedly, that I am my body; i.e. I cannot quite treat myself as a term distinct from my body, a term which would be in a definable connection with it. As I have said else-where, the moment I treat my body as an object of scientific know-ledge, I banish myself to infinity.

This is the reason why I cannot think of my death, but only of the standstill of that machine (illam, not banc). It would perhaps be more accurate to say that I cannot anticipate my death, that is, I cannot ask myself what will become of me when the machine is no longer working.³

[1] This paper was never delivered.

[2] It is thought of, but it is never resolved. The opacity of the world is in a certain sense insoluble. The link between opacity and Meinbeit. My idea is opaque to me personally in so far as it is mine. We think of it as an adherence. (Note written Feb. 24th, 1929.)

[3] ‘To be involved.’ (idée d’un engagement) Try to shew in what sense this implies the impossibility (or absolute non-validity of my representing my death. In trying to think of my death I break the rules of the game. But it is radically illegitimate to convert this impossibility into a dogmatic negation. (Note written Feb. 24th, 1929.)

It is evident that this whole train of thought is at the root of le Gouvernail: the first notes on the theme of le Gouvernail were composed a few days after these. (Note written April 13th, 1934.)
Gabriel Marcel, Being and Having: An Existentialist Diary, pages 10-12

The reader should not be afraid of converting this level of discussion to everyday life and everyday slang. For example, when Marcel uses phrases like, “I banish myself to infinity” that should resonate with phrases like “flipping out.”

Take this example from Kierkegaard. There’s a book-seller in Copenhagen and he greets a customer who has just entered his shop. The book-seller turns to his wife and says, “It is I who am speaking, isn’t it?” Kierkegaard’s book-seller seems to have “banished himself” and cannot return.

Problems of Perspective, Michel Foucault

Michel Foucault was one of the leading French philosophers of the 20th century. Often considered a postmodernist, he did not believe there was a final perspective that human knowledge could achieve. This immediately contrasts with the outlook of leading physicists like Stephen Hawking. In his 1988 classic, A Brief History of Time, Hawking concludes the book by saying, once science has achieved a theory of everything, which is not far off, we will “know the mind of god.”

In his 1966 key work, The Order of Things: An Archaeology of the Human Sciences (French: Les Mots et les Choses: Une archéologie des sciences humaines), Foucault argued that the so-called order of things is invented, not discovered, by us. This is contrary to scientific thought.

Foucault sets up this limit in his surprising interpretation of the Diego Velázquez masterpiece painting, Las Meninas (Spanish: The Ladies-in-waiting). The painting is deliberately elusive in its use of perspective.

The great German thinker, Jürgen Habermas, explained this Foucault/Velázquez perspective difficulty:

This picture portrays the painter in front of a canvas not visible to the spectator; the painter is evidently looking, as are the two ladies-in-waiting next to him, in the direction of his two models, King Philip IV and his spouse. These two personages standing as models are found outside the frame of the picture; they can be identified by the spectator only with the help of a mirror pictured in the background. The point that Velázquez apparently had in mind is a confusing circumstance of which the spectator becomes aware by inference: The spectator cannot avoid assuming the place and the direction of the gaze of the counterfeit but absent royal pair — toward which the painter captured in the picture gazes — as well as the place and the perspective of Velázquez himself, which is to say, of the .painter who actually produced this picture. For Foucault, in turn, the real point lies in the fact that the classical picture frame is too limited to permit the representation of the act of representing as such — it is this that Velázquez makes clear by showing the gaps within the classical picture frame. left by the lack of reflection on the process of representing itself.²⁹

29. Foucault constructs two different series of absences. On the one hand, the painter in the picture lacks his model, the royal couple standing outside the frame of the picture; the latter are in turn unable to see the picture of themselves that is being painted — they only see the canvas from behind; finally, the spectator is missing the center of the scene, that is, the couple standing as models, to which the gaze of the painter and of the courtesans merely directs us. Still more revealing than the absence of the objects being represented is, on the other hand, that of the subjects doing the representing, which is to say, the triple absence of the painter, the model, and the spectator who, located in front of the picture, takes in perspectives of the two others. The painter, Velázquez, actually enters into the picture, but he is not presented exactly in the act of painting — one sees him during a pause and realizes that he will disappear behind the canvas as soon as he takes up his labors again. The faces of the two models can actually be recognized unclearly in a mirror reflection, but they are not to be observed directly during the act of their portrayal. Finally, the act of the spectator is equally unrepresented — the spectator depicted entering into the picture from the right cannot take over this function. (See Foucault, The Order of Things, pp. 3-16, 307-311.)
Critique and Power: Recasting the Foucault/Habermas Debate, Michael Kelly, editor, MIT Press, 1994, pages 67, 77 [archived PDF].

Let us conclude by saying one way of specifying the disagreement between scientists and these thinkers is that sciences see themselves as “objective” while the thinkers feel science lacks objectivity because of the human observer. Kant, centuries ago, argued that concepts like causality, space and time are imposed by the human mind on the world. Similarly, Heisenberg, in Physics and Philosophy: The Revolution in Modern Science, similarly said that science does not finally answer questions about an objective reality, but can only answer questions posed by us.

World-Watching: Science First Release, 10 July 2025

[from Science]

Accepted papers posted online prior to journal publication.

NASA Earth Science Division provides key data

by Dylan B. Millet, Belay B. Demoz, et al.

In May, the US administration proposed budget cuts to NASA, including a more than 50% decrease in funding for the agency’s Earth Science Division (ESD), the mission of which is to gather knowledge about Earth through space-based observation and other tools. The budget cuts proposed for ESD would cancel crucial satellites that observe Earth and its atmosphere, gut US science and engineering expertise, and potentially lead to the closure of NASA research centers. As former members of the recently dissolved NASA Earth Science Advisory Committee, an all-volunteer, independent body chartered to advise ESD, we warn that these actions would come at a profound cost to US society and scientific leadership.

[read more]

Spin-filter tunneling detection of antiferromagnetic resonance with electrically tunable damping

by Thow Min Jerald Cham, Daniel G. Chica, et al.

Antiferromagnetic spintronics offers the potential for higher-frequency operations and improved insensitivity to magnetic fields compared to ferromagnetic spintronics. However, previous electrical techniques to detect antiferromagnetic dynamics have utilized large, millimeter-scale bulk crystals. Here we demonstrate direct electrical detection of antiferromagnetic resonance in structures on the few-micrometer scale using spin-filter tunneling in PtTe₂/bilayer CrSBr/graphite junctions in which the tunnel barrier is the van der Waals antiferromagnet CrSBr. This sample geometry allows not only efficient detection, but also electrical control of the antiferromagnetic resonance through spin-orbit torque from the PtTe₂ electrode. The ability to efficiently detect and control antiferromagnetic resonance enables detailed studies of the physics governing these high-frequency dynamics.

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Scalable emulation of protein equilibrium ensembles with generative deep learning

by Sarah Lewis, Tim Hempel, et al.

Following the sequence and structure revolutions, predicting functionally relevant protein structure changes at scale remains an outstanding challenge. We introduce BioEmu, a deep learning system that emulates protein equilibrium ensembles by generating thousands of statistically independent structures per hour on a single GPU. BioEmu integrates over 200 milliseconds of molecular dynamics (MD) simulations, static structures and experimental protein stabilities using novel training algorithms. It captures diverse functional motions—including cryptic pocket formation, local unfolding, and domain rearrangements—and predicts relative free energies with 1 kcal/mol accuracy compared to millisecond-scale MD and experimental data. BioEmu provides mechanistic insights by jointly modeling structural ensembles and thermodynamic properties. This approach amortizes the cost of MD and experimental data generation, demonstrating a scalable path toward understanding and designing protein function.

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Negative capacitance overcomes Schottky-gate limits in GaN high-electron-mobility transistors

by Asir Intisar Khan, Jeong-Kyu Kim, et al.

For high-electron-mobility transistors based on two-dimensional electron gas (2DEG) within a quantum well, such as those based on AlGaN/GaN heterostructure, a Schottky-gate is used to maximize the amount of charge that can be induced and thereby the current that can be achieved. However, the Schottky-gate also leads to very high leakage current through the gate electrode. Adding a conventional dielectric layer between the nitride layers and gate metal can reduce leakage; but this comes at the price of a reduced drain current. Here, we used a ferroic HfO₂ – ZrO₂bilayer as the gate dielectric and achieved a simultaneous increase in the ON current and decrease in the leakage current, a combination otherwise not attainable with conventional dielectrics. This approach surpasses the conventional limits of Schottky GaN transistors and provides a new pathway to improve performance in transistors based on 2DEG.

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