science, Meta Intelligence, Page 2

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.

[read more]

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.

[read more]

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.

[read more]

Is the World Broken?

Gabriel Marcel was a famous 20th century existence-watcher. He kept circling back to conundrums which preoccupied him his entire life.

The first was how to explain the profound difference between a problem and a mystery. He says, for example, that a problem is something that you can surround, but a mystery is something that surrounds you. He also calls into doubt the ideology of scientism (the belief that science and the scientific method are the best or only way to render truth about the world and reality). According to scientism, the story of mankind since the rise of modern science, with people such as Galileo, is the transformation of all mysteries into problems. With the passage of time, those problems would be solved. However, when we look around us at such science-thinkers like Roger Penrose, Neil Turok and Carlo Rovelli, we find that science is becoming more mysterious and the mysteries are increasingly deep, as anyone who follows quantum mechanics can see.

For the second he kept asking, how it is that I both have a body but that I am a body? Think of the phrase “I am somebody” and notice the last word. The physical body cannot be disentangled from personhood.

In 1933, Marcel published the famous play, Le Monde cassé (French: The Broken World). Compare that to the previous article, “Why Is the World So Nightmarish?” discussing Céline’s 1932 Journey to the End of the Night (French: Voyage au bout de la nuit). Both of these works describe a human world which is completely adrift, disoriented and soulless.

As an existential thinker, Marcel always watched humanity and did a soul-audit. He was not particularly attentive to the other dimension of our earthly stay, namely political economy. In order to make up for this semi-absence, we bring in Gustav Stresemann, who gives us the lens for it. Stresemann died within weeks of the Wall Street crash of 1929.

A few days before his death, Stresemann, the leading German statesman of his time, gave a speech at the League of Nations. In this, he gave an update on the German economic situation of the moment. He stated that the numbers were superficially encouraging, but that Germany, under the surface, was “dancing on a volcano.”

The concept of a country or indeed the whole world in these straits is very profound. It tells us that as people like Céline and Marcel warn us, the world is potentially broken at all moments because the people do not even have a concept of self-possession. Furthermore, the cracks underneath the foundation of the world economy indicate a dangerous fragility at all times. In this larger sense, Marcel’s concept of the broken world combined with Stresemann’s dancing on a volcano, allow us to glimpse an instability that current education does not cover.

China: Deep History

Winston Churchill says somewhere (if we paraphrase) that the further back you are able to look, the more secure your ability to analyze the present and the future. Without these ‘historical smarts’, your sense of direction is very feeble. Let us use the novel, Lost Illusions, by Honoré de Balzac as a back door into historical smarts.

This novel was originally published in three parts between 1837 and 1843 and is set mostly in the 1820s, primarily in provincial France. It is unique because it starts with technology and commerce.

At the time when this story begins, the Stanhope press and inking-rollers were not yet in use in small provincial printing-offices. Angoulême, although its paper-making industry kept it in contact with Parisian printing, was still using those wooden presses from which the now obsolete metaphor ‘making the presses groan’ originated. Printing there was so much behind the times that the pressmen still used leather balls spread with ink to dab on the characters. The bed of the press holding the letter-filled ‘forme’ to which the paper is applied was still made of stone and so justified its name ‘marble’. The ravenous machines of our times have so completely superseded this mechanism — to which, despite its imperfections, we owe the fine books produced by the Elzevirs, the Plantins, the Aldi and the Didots — that it is necessary to mention this antiquated equipment which Jérôme-Nicolas Séchard held in superstitious affection; it has its part to play in this great and trivial story.

Not only do we get this conceptual framework about printing technology, but later on in the novel, Balzac gives us a further insight into paper-making and textiles, including a long discussion of China.

In England, where four-fifths of the population use cotton to the exclusion of linen, they make nothing but cotton paper. The cotton paper is very soft and easily creased to begin with, and it has a further defect: it is so soluble that if you seep a book made of cotton paper in water for fifteen minutes, it turns to a pulp, while an old book left in water for a couple of hours is not spoilt. You could dry the old book, and the pages, though yellow and faded, would still be legible, the work would not be destroyed.

“There is a time coming when legislation will equalize our fortunes, and we shall all be poor together; we shall want our linen and our books to be cheap, just as people are beginning to prefer small pictures because they have not wall space enough for large ones. Well, the shirts and the books will not last, that is all; it is the same on all sides, solidity is drying out. So this problem is one of the first importance for literature, science, and politics.

“One day, in my office, there was a hot discussion going on about the material that the Chinese use for making paper. Their paper is far better than ours, because the raw material is better; and a good deal was said about this thin, light Chinese paper, for if it is light and thin, the texture is close, there are no transparent spots in it. In Paris there are learned men among the printers’ readers; Fourier and Pierre Leroux are Lachevardiere’s readers at this moment; and the Comte de Saint-Simon, who happened to be correcting proofs for us, came in in the middle of the discussion. He told us at once that, according to Kempfer and du Halde, the Broussonetia furnishes the substance of the Chinese paper; it is a vegetable substance (like linen or cotton for that matter). Another reader maintained that Chinese paper was principally made of an animal substance, to wit, the silk that is abundant there. They made a bet about it in my presence. The Messieurs Didot are printers to the Institute, so naturally they referred the question to that learned body. M. Marcel, who used to be superintendent of the Royal Printing Establishment, was umpire, and he sent the two readers to M. l’Abbe Grozier, Librarian at the Arsenal. By the Abbe’s decision they both lost their wages. The paper was not made of silk nor yet from the Broussonetia; the pulp proved to be the triturated fibre of some kind of bamboo. The Abbe Grozier had a Chinese book, an iconographical and technological work, with a great many pictures in it, illustrating all the different processes of paper-making, and he showed us a picture of the workshop with the bamboo stalks lying in a heap in the corner; it was extremely well drawn.

“Lucien told me that your father, with the intuition of a man of talent, had a glimmering of a notion of some way of replacing linen rags with an exceedingly common vegetable product, not previously manufactured, but taken direct from the soil, as the Chinese use vegetable fibre at first hand. I have classified the guesses made by those who came before me, and have begun to study the question. The bamboo is a kind of reed; naturally I began to think of the reeds that grow here in France.

“Labor is very cheap in China, where a workman earns three halfpence a day, and this cheapness of labor enables the Chinese to manipulate each sheet of paper separately. They take it out of the mould, and press it between heated tablets of white porcelain, that is the secret of the surface and consistence, the lightness and satin smoothness of the best paper in the world. Well, here in Europe the work must be done by machinery; machinery must take the place of cheap Chinese labor. If we could but succeed in making a cheap paper of as good a quality, the weight and thickness of printed books would be reduced by more than one-half. A set of Voltaire, printed on our woven paper and bound, weighs about two hundred and fifty pounds; it would only weigh fifty if we used Chinese paper. That surely would be a triumph…

In 2025, we are to some extent, back to China, going from the proto-industrial world to our industrial and even digital world.

To educate oneself on all of this, you should look at the supreme scholarly achievement of the 20th century, namely Professor Joseph Needham’s masterpiece, Science and Civilisation in China.

Education and the Triple Helix underneath It

We want to restate the basic instinct and intuitions of this education or re-education project.

To get at the “schema” it will help you if you digress for a second and absorb this writeup of Professor Richard Lewontin’s (Harvard biology) 2002 masterpiece, The Triple Helix: Gene, Organism and Environment.

The blurb from Harvard University Press tells us:

“One of our most brilliant evolutionary biologists, Richard Lewontin has also been a leading critic of those—scientists and non-scientists alike—who would misuse the science to which he has contributed so much. In The Triple Helix, Lewontin the scientist and Lewontin the critic come together to provide a concise, accessible account of what his work has taught him about biology and about its relevance to human affairs. In the process, he exposes some of the common and troubling misconceptions that misdirect and stall our understanding of biology and evolution.

The central message of this book is that we will never fully understand living things if we continue to think of genes, organisms, and environments as separate entities, each with its distinct role to play in the history and operation of organic processes. Here Lewontin shows that an organism is a unique consequence of both genes and environment, of both internal and external features. Rejecting the notion that genes determine the organism, which then adapts to the environment, he explains that organisms, influenced in their development by their circumstances, in turn create, modify, and choose the environment in which they live.

The Triple Helix is vintage Lewontin: brilliant, eloquent, passionate and deeply critical. But it is neither a manifesto for a radical new methodology nor a brief for a new theory. It is instead a primer on the complexity of biological processes, a reminder to all of us that living things are never as simple as they may seem.”

Borrow from Lewontin the idea of a “triple helix” and apply it to the ultimate wide-angle view of this process of understanding. The educational triple helix includes and always tries to coordinate:

The student and their life (i.e., every student is first of all a person who is playing the role of a student). Every person is born, lives, and dies.
The student and their field are related to the rest of the campus. (William James: all knowledge is relational.)
The student and the world. (Container ships from Kaohsiung, Taiwan are bringing Lenovo and Acer computers to Bakersfield, California in a world of techno-commerce, exchange rates, insurance, customs, contractual arrangements, etc. In other words, always with some sense of the global political economy.)

The student keeps the triple helix “running” in the back of the mind and tries to create a “notebook of composite sketches” of the world and its workings and oneself and this develops through a life as a kind of portable “homemade” university which stays alive and current and vibrant long after one has forgotten the mean value theorem and the names and sequence for the six wives of Henry VIII).

The reader should think of Emerson’s point from his Journals of Ralph Waldo Emerson: 1824–1832—“The things taught in schools and colleges are not an education, but the means to an education.”

Zheng Yongnian (郑永年) on How to Address Western Public Opinion on China: Facts, Science and Reason

[from Pekingology at the Center for China and Globalization (CCG)]

“Be open, open, and more open,” especially to businesses, investors, media, universities, and research institutions. And tit-for-tat doesn’t work, the professor says.

by Zichen Wang, Shuyuan Han, and Li Huiyan

Professor Zheng Yongnian (郑永年), the Founding Director of the Institute for International Affairs at the Chinese University of Hong Kong, Shenzhen, on January 28 published an article on how China should address Western public opinion on China. His advice is in the last part of the article, and below is a translation.

(Emphasis by Pekingnology.)

First, we need to understand how such narratives are formed. Historically, China held a bias due to its self-isolation and limited knowledge of the West. Despite losing the two Opium Wars, Chinese intellectuals at that time still saw Westerners as uncivilized. It was not until China was defeated by Japan, a neighboring country once considered as China’s student, that they realized their ignorance and a need for reform. Before China’s Reform and Opening up, Chinese people barely knew anything about the West. They always assumed Westerners were in deep distress, repeating the same lack of understanding of the West.

Similarly, the West’s uncertainty and fear towards China’s rise stem from a lack of understanding and even fear of the country, and their ingrained ideology would lead to misconceptions.

China is the world’s second-largest economy. The externalities and influence of its economy on the West are obvious. Upon joining the WTO, some Chinese people also felt unsettled by the externalities of the West. Some said, “the wolf is coming.” Now it is the West that is experiencing such worries.

It is crucial to recognize the significant impact of the Western hypocritical narratives against China, even if they are based on ideology rather than facts. We must also acknowledge that ideology-based public opinion from the West can exert a powerful influence on their policies toward China.

Historically, the West tended to demonize others while presenting themselves as morally superior, which enabled them to apply Social Darwinism to international politics easily and thus legitimizing conflicts and even wars with other nations. Given the Soviet Union’s failure in the ideological arena during the Cold War, we should by no means ignore any ideology-based public opinion toward China from the West.

Second, to make rational responses to the Western ideology-based criticisms, we should draw lessons from the history of the world economy, such as the lessons of the Soviet Union, as well as our practices, such as the rhetorical battle with the West in the past few years. Coming up with an externally-facing public opinion based on a different ideology is not the most effective in addressing public opinion attacks based on an ideology. Empirically, tit-for-tat is ineffective and can worsen the situation. Again, the failure of the Soviet Union is a prime example, as its battle with a Western ideology failed. When faced with China-demonizing based on ideology from the West, we need to do the simplest thing, namely resorting to facts, science, and reason.

Third, and most importantly, China needs to prioritize its sustainable development, which ultimately benefits the country itself. It is important to recognize that the foundation of the government’s governance lies in its citizens, not Western praise. The support from its people is crucial for both the nation’s longevity and stability., China’s sustainable development also benefits the world economy by boosting its growth. As mentioned above, China has been the largest contributor to the growth of the world economy since it joined the WTO.

It is crucial to prioritize the building of a knowledge system based on China’s practical experiences. Regarding global soft power, we need a knowledge system based on our experiences rather than a certain ideology. While there has been a proposal for an autonomous knowledge system, continuous effort is still required.

Fourth, given the substantial externalities of our economy, we must further communicate and coordinate with other countries on economic policies, regardless of their respective sizes. Our duty is to fulfill the responsibility as a major player in the international community, which also benefits China.

After the 1997-1998 Asian financial crisis, China promised not to devalue its currency, and that commitment became an international public good in Asia. Similarly, after the global financial crisis from 2007 to 2008, China made similar contributions. As China re-opens its economy after the pandemic, it is important not only to take note of the hypocritical comments from certain quarters in the Western world but also to recognize the positive evaluations and high expectations from many international organizations.

Fifth, we must be open, open, and more open. Despite China’s efforts, there remains a persistent ideological camp in the West that views China through an ideological lens, a situation made worse by the past three years of the pandemic. The pandemic was so severe that it hindered travel across borders; as a result, some Western media and scholars tend to assess China through ideology since they couldn’t come here to see the facts with their own eyes.

The assessment of China through a uniform ideological lens appears to have strengthened the original Western ideological camp. However, the United States and the West have more than one ideology, and not all people believe in the prevailing ideology in the public opinion sphere. China’s openness provides a “seeing is believing” opportunity for different groups in the West. China should increase its openness to Western groups, including businesses, investors, media, universities, and research institutions. The changes in their understanding could render those ideological-based public opinions less effective.

Songs as Another Kind of Parallel University

Meta Intelligence is a heterodox view of education where formal education (courses, diplomas, universities, fields) are incomplete and limited without adding informal education which is part of your life such as movies, songs, conversations and images (paintings, posters, etc). Your “lifeworld” (Edmund Husserl’s apt coinage) fuses all the kinds of education where the word education means thought-provoking and illuminating. Even personal experience counts such as illnesses or bad marriages! Only via this Meta Intelligence will you achieve a glimpsed “holism.” (Meta Intelligence is that meta-field outside fields, borders and boundaries.)

Take songs.

Think back to Jim Morrison’s classic tune, “Riders on the Storm” which begins:

“Riders on the storm
Riders on the storm
Into this house, we’re born
Into this world, we’re thrown
Like a dog without a bone
An actor out on loan
Riders on the storm”

This song (by the Doors), expresses in a simple way Heidegger’s notion of human existence as partly governed by “Geworfenheit” which derives from “werfen,” to throw. “Geworfenheit” means “thrownness.” Jim Morrison and his band the Doors are song–philosophers without (probably) being Heidegger’s acolytes. Max Weber, one of the fathers of modern sociology, uses the word “disenchantment” to describe the modern world, “Entzauberung” in German, where “zauber” means “magicality” and “ent” means “removal of,” and “ung” means “condition of being.” The magic here does not mean something like a card trick but rather sacred mysteries, perhaps like the feeling a medieval European felt on entering a cathedral.

Enchantment in the West survived in our notions of romantic love and was associated with the songs and outlook of the medieval troubadours. Such romantic enchantment which is fading from our culture in favor of sex is still celebrated in the classic Rogers and Hammerstein song, “Some Enchanted Evening” from the forties musical and fifties movie, South Pacific.

The song lyrics give you the philosophy of romantic love as the last stand of enchantment:

“Some enchanted evening, you may see a stranger,
You may see a stranger across a crowded room,
And somehow you know, you know even then,
That somehow you’ll see here again and again.
Some enchanted evening, someone may be laughing,
You may hear her laughing across a crowded room,
And night after night, as strange as it seems,
The sound of her laughter will sing in your dreams.

“Who can explain it, who can tell you why?
Fools give you reasons, wise men never try.

“Some enchanted evening, when you find your true love,
When you hear her call you across a crowded room,
Then fly to her side and make her your own,
Or all through your life you may dream all alone.

“Once you have found her, never let her go,
Once you have found her, never let her go.”

Notice that “chant” is a component of enchantment.

One could say that conventional enchantment has been transferred to the world of science and mathematics where a deep beauty is intuited. Professor Frank Wilczek of MIT (Nobel Prize) wrote several books on this intersection of science and the quest for beauty whereas Sabine Hossenfelder of Germany has argued, per contra, that this will be a “bum steer.”

You should sense that like movies, songs give you a “side window” or back door into thinking and knowledge, which should be center stage and not depreciated.