Sovereign Good

by Maria Odete Madeira

...it is the words, it is the discourse of the others, that address us..., it is the face of the others, the gaze of the others…, it is the existence of the others that searches, in us, the imperative that unites our voice, our discourse, our existence to the voice, to the discourse, to the existence of the others that gaze upon us and that address us, invoking and evoking the good… the wisdom… the justice… in us.

Beyond the essences: the pathos

by Maria Odete Madeira

The term pathos can mean: event, experience, suffering, emotion, attribute.

In general terms it means: something that happens, that can have by reference that which is the cause, or that which is the effect of that which happens.

In Aristotle, the pathos is the logos of the contingence, it is the logos of the event, it is the logos of the attributes acquired by the subjects, it is the logos beyond the essences.

Pathos is the place of the difference subtracted to the identity, the mark of the asymmetry that prevails in the proposition and that determines it, as such.

Destined to be surpassed in the identity and by the identity of the subject, the pathos is, simultaneously, all that the subject is not, and all that the subject sees.

Rotatively displaced by a fundamental ambiguity, the pathos trajects and projects a (co)condition of constitutive irreducibility that, simultaneously, imposes that a subject cannot be its attribute and that its attribute cannot be a substance.

In Aristotle, the identity of the logical subject supports itself in the pathos, resending towards the origin of a propositional order whose contradictory character allows the unveiling of a presence of an identity inscribed in an order of permanent reason that has in itself an active principle of becoming, as an active principle of the being, itself, as potency, that makes it come to the presence, from itself, as eksistente dasein (Heidegger), or act.

Quantum Game of Life II

by Carlos Pedro Gonçalves

Below is a video of a simulation of the quantum game of life, implemented in Netlogo.



Following the previous blog post on this game, each cell (patch) can be in a vacuum state, or it can become punctured by a qubit state.In the video the grey cells correspond to the vacuum states that may potentially become occupied by a qubit state Q> = a0>+b1>, while the black and white cells have become occupied (in act) by a qubit state. Each color corresponding to one of the two basis states of the qubit, that is, white corresponds to 0> and black corresponds to 1>.

The actualization of each of the two qubit computational basis states occurs through a probabilistic process since there is decoherence in the qubit histories. The model works with two gate rules, a simple Haddamard rule, and a chaotic rule that exemplifies path dependent quantum computation. The video above uses path dependent quantum computation, in the dynamics of creation and anihilation as well as in the qubit information dynamics.

The video is also available at:

http://www.youtube.com/watch?v=14jdqWEe0wE

Quantum Game of Life

by Carlos Pedro Gonçalves

The following are pictures of a simulation of a quantum game of life, implemented in Netlogo:

Initial Configuration

After a Few Steps

Each cell (patch) can be in a vacuum state, or it can become punctured by a qubit state. In the pictures the black cells correspond to the vacuum states that may potentially become occupied by a qubit state, while the white cells have become occupied (in act) by a qubit state.

Quantum information is, thus, created and annihilated out of an information vacuum. A clustered patchworked dynamic geometry emerges, in the current simulation, from local connectivity rules that make it more probable for clustering to occur.

Defining Complexity

by Maria Odete Madeira

Diversity and complexity are contextually (co)implicated , depending, the nature of each, from the nature of the context, in which they are rooted and upon which they systemically depend. This means that to refer the term complexity to a single definition would be not only impoverishing but also difficult in terms of a desirable explicative rigor.

To speak of complexity one must comprehend complexity, itself. To comprehend comes from the Latin cum+prehender that means to apprehend conjointly, thus, the term “comprehend” folds, it its own definition, the diversity that allows one to design it also as complex, in the sense in which it folds in the same act of comprehension, successive resendings between different individuals, or subjects, which implies an explicare and, thus, an unfolding of the subjectivity in intersubjectivity.

Any attempt to define complexity will have to consider, in the act itself of defining complexity, the complexity implicated in the act of comprehension, necessary to that definition.

Comprehending complexity systemically depends upon individuals, groups, species, cultures, societies and civilizations, in their differences, multiplicities and diversities.

Being and Existence

by Maria Odete Madeira

In Plato, as in Parmenides, the Being is not addressed from the plane of the Existence, but from the plane of the Truth.

The Being is the very act of Being, immediately realized within the Being, itself.

To Be the Being is the realization of the Unity in its irreducible absolute act of Being.

When, within a Platonic position, one states that the Beautiful, the Good or the Truth ARE, one is stating that the Beautiful, the Good, or the Truth are in themselves as such: Beautiful, Good and Truth.

This in itself is a non-reflexive state of the Being, as condition of itself, without any constitutive relational element, that is, without reflexivity, but that, because of that, it can, itself, constitute itself as condition of possibility of the existence of the entities in the rotative relational positions of the different and diverse modes of the being-there (dasein), being there with the others (mitsein).

Image Source: "Being and Existence" by cpgoncalves

Being and Existence by cpgoncalves on DeviantArt

Nietzsche - Man... a chain of forces...

by Maria Odete Madeira

“Eu que sou filho da terra, sinto as doenças do sol como se fossem eclipses meus (…)” (Nietzsche, The Will to Power)

“I, that am son of the earth, feel the diseases of the sun as if they were my eclipses (…)”

For Nietzsche, the “I” is a sort of animal, an individuation constituted by chains of multiple forces articulated between each other and whose motion of rotation displaces itself incessantly in the direction of other forces upon which it exerts its pressure, growing or diminishing, rizhomating in accordance with the trajects and trajectivities.

Man… a chain of forces dependent upon all the cosmic forcers, man… a territory of fluxes of individuated forces, whose frontiers are critically situated between two limits: the infinitely large and the infinitely small, and…, yet, unpredictable, and…, as any small particle, man is a being in itself, simultaneously potential/virtual and actual, simultaneously wave and particle.