Select Tractate Abstract Introduction Contents The Error of Hegel The Error of Einstein The Error of Russell The Error of Heidegger The Error of Philosophy Symbiotic Panentheism

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Tractate 8 : The Error of Einstein (continued)

Metaphysically we observe ‘what was’ as being identical to ‘what is’ and ‘what is’ as being identical to ‘what was’. ‘What will be’ is without time, simply is, and as such is a part of ‘what is’ and ‘what was’. ‘What could be’, however, ‘is not’, ‘was not’, and may not be. As such ‘what could be’ is unpredictable in all manners regarding what the term ‘unpredictable’ implies.

Metaphysically knowing action, being, is not ‘set’ but rather ‘is determined’ by the very action of knowing beings reacting to the unpredictability of random physical actions found within the physical, found within the realm of energy, matter, functional space, and functional time.

Heidegger stated: ‘Why are there essents rather than nothing?’ Kant’s work implies the question should be: If there is no nothing why is there essent/essents? If nothing does not exist then the ‘?’ is the knowable and the unknowable:



Again graphics help us understand the meaning regarding the above statement regarding abstraction:



The East looks inward to gain a sense of the individual unique whole part, namely understanding one’s self and the relationship of one’s self to the whole.

The West looks outward to gain a sense of the individual unique whole of the oneness of it all and the relationship of the whole to one’s self.

Metaphysically, both fall short of their goal and will continue to fall short of their goal since neither is looking to understand the complete relationship of the whole/singularity to its/the parts/multiplicity and the parts/multiplicity to the/its whole/singularity.

It is this two-way interrelationship which mathematics/Einstein’s equations can help metaphysics, the East, and the West understand.

The equation v = d/t, divided by time, t, being directly proportional to distance, d, is not specifically a metaphysical issue but the mathematical complexities of such a relationship can help us understand the most rational metaphysical characteristics of the whole, reality in total.



Likewise:



Aristotelian Cartesian metaphysical systems perceive the system to be closed and closed systems to incorporate infinity through the process of moving internally versus an open system which incorporates infinity through the process of moving outwardly.



The system is a form of stagnation through internal expansion. The decay becomes apparent when one expands the graphic:



Infinity begins at the infinitely small and ends at the infinitely small. Multiplicity of parts exists but the whole remains what it is the whole with no potential to expand itself. This is a one of the most insidious forms of stagnation for it is a form of stagnation concealed within the false perception regarding the insignificance of the infinite parts/multiplicity which ironically generates perceived insignificance for the parts of the whole or what might better be expressed as nihilism regarding the parts.

The second option is the non-Cartesian system: the outward expansion limited by its lack of inward growth.

Kant/Hegel non-Cartesian metaphysical systems perceive the system to be open and open systems to incorporate infinity through the process of moving externally versus closed system, which incorporate infinity through the process of moving inwardly.



The system is once again a form of stagnation through external expansion. The decay becomes apparent when one expands the graphic:



Infinity begins at the infinitely large and ends at the infinitely large. Singularity exists but the whole remains what it is the whole with no potential to expand its understanding of its infinite incremental parts. This is a second insidious form of stagnation for this is a form of stagnation concealed within the false perception regarding the insignificance of the whole which ironically once again generates perceived insignificance for the parts of the whole or what might better be expressed as nihilism regarding the parts.

Both systems impact the parts of the whole adversely for each system generates perceptions of insignificance of the parts of the whole. The significance of such generated perceptions becomes apparent to the parts themselves and to ourselves in particular since we are a part of the system itself.

Incorporating both systems, a non-Cartesian system powered by a Cartesian system provides the infinite expansion in both the inward and outward directions, which allows for the growth of the parts and the growth of the whole. Such a system, ‘being’ being ‘Being’, generates: