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On Social Conservatives: A Response to David Brooks

In “The Next Culture War,” David Brooks extols social conservatives as the (exclusive) group capable to “…help reweave the sinews of society” because they are “…equipped with a vocabulary to distinguish right from wrong, what dignifies and what demeans” and who already “…in private, tithe to the poor and nurture the lonely” (David Brooks, “The Next Culture War,” The New York Times, 30 June 2015).  Specifically identifying “vocabulary”, Brooks would be well reminded that values are not a byproduct of etymology or even semiology.  Furthermore, application and discernment of said values is not the task of nomenclatura.

Brooks concludes his column by directing our attention to “…repair a society rendered atomized, unforgiving and inhospitable” through a concerted focus on the “…love, dignity, commitment, communion and grace” that social conservatives exhibit.  While he might be right in conferring upon social conservatives the sole ability to “reweave” and “repair” society, his choice is (unnecessarily) rather narrow.  He could (accurately) broaden the principals to a global horizon across all ‘types’.

By pinpointing one group as the ultimate answer and panacea to society’s ills, Brooks might just be placing undue weight upon that group’s shoulders.  After all, why should it be the sole task of social conservatives to fix what it has taken all groups – across type – to destroy?  Furthermore, why pin it down to a specific (socio-political) type, anyway?

Against a pervasive ill, why narrow the cure to one answer at the exclusion of the multitude of all possible existing, potential – and equally, if not more – effective answers?

While it might be a positive and effective step to shift society’s panacea away from religion and faith towards a secular arena, Brooks’ landing point falls short.  It is not that social conservatives are not up to the task but rather, that they are not the sole exclusive ones to be called upon to do so.  Instead, it is the task of all individuals – across social, political, economic ‘type’ and across time, space, and geography – who must address the ills with a boldness and unwavering spirit towards a solution in order for any meaningful change to succeed.  And it takes innovation, creativity, and empowerment from self-realized potentiality to make that success last.

Now, more than ever, the time is upon us all: Infinite Creative Potentiality and the dawn of the Transcendent Era.

–JY

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3D Printing: Subjectivity, Objectivity, and ICP

Dimension Alley in Berlin

FabCafé Global

3DLab Fab&Café Mexico City

Lenovo

Chef Jet

Hershey’s

What do all these entities have in common?  If you haven’t already guessed it, I’ll give you a hint: printing.  Yep, printing.  To be more exact: 3D printing.

In January 2015, Hershey’s announced its collaboration with 3D Systems to create a 3D printer that makes personalized dark, milk, or white chocolate designs and confections (Jason Brick, PSFK, “A collaboration between 3D systems and Hersheys upgrades DIY chocolate,” 12 January 2015).  Joining the 3D printed food bandwagon, Chef Jet announced its creation of the very first 3D printer for pastry chefs.  It is specifically designed to make everything from tiny candies to complex cake toppers (Khushbu Shah, eater.com, “Hershey’s to Install 3D Chocolate Printer at Headquarters,” 29 January 2015).  Not to be beat, Lenovo unveiled its 3D food printer this month.  In addition to printing chocolate, it can print food in general (Khushbu Shah, eater.com, “Tech Giant Lenovo Unveils 3D Food Printer,” 1 June 2015).

The ‘food printing’ phenom is bursting with ardent fervor from the international arena, as seen in 3D Printshow London this past May.  At the show, the serving menu consisted entirely of 3D printed food (Khushbu Shah, eater.com, “3D Printed Food Pop-Up Hits London Later This Month,” 14 May 2015).  To make the point further, the food was served by a Michelin chef.  As Shah states: “The purpose of the pop-up is to show how 3D printing can ‘[give the world] better methods of manufacturing food and preparing our favorite recipes’, and can streamline ‘the process to offer greater efficiency and perhaps even affordability’.”

With the growing movement spurred by Dimension Alley in Berlin, FabCafé Global, and 3DLab Fab&Café in Mexico City – all of which are 3D printing cafés – the shift has officially been pushed forward from the era of internet cafés.  Beyond printing 3D objects, the advent of printed food – with a caliber of proven quality, taste, and affordability – signifies a bold revolution of the creative imagination in human innovation and ingenuity.

Imagine this: if the individual can print objects as easily as he can food, he could print a café in his own home, complete with pastries, desserts, and sundry food items customized to his liking.  Just as the internet brings the world to the individual in a globalizing fashion, the 3D printer delivers ocular and tangible manifestations of the creative imagination directly to the individual for his use, consumption, and effective lifestyle.  The creative imagination has truly come alive into the animate world.  In a very real sense, subjectivity qua the individual’s imagination has mediated its own objectivity qua materialization via 3D printing.

From Dimension Alley in Berlin, FabCafé Global, 3DLab Fab&Café Mexico City, Lenovo, Chef Jet, and Hershey’s to any individual accessing a 3D printer, the paradigm is moving ever forward towards a full embrace of this Transcendent Era.

 Infinite Creative Potentiality, indeed!

 –JY


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Man, Machine, and the Collaborative Initiative

In “Meet the New Robots: They are nimbler, lighter and work better with humans. And they might even help manufacturing back to the U.S.,” James R. Hagerty writes of the next generation robot changing the economic calculus for manufacturing as people “…spend less time chasing low-cost labor” (3 June 2015, Wall Street Journal).  He goes on to explain two main trends in how robots are being made:

  1. that they are lighter and thus, more mobile, and
  2. that they are more collaboratively designed so as to work in proximity with people.

 

Collaboration is the key operating element in this.

Furthermore, in “Robots Have Emotions, Too: Just ask the people who work alongside them.  And companies need to be prepared to deal with that.,” James E. Young discusses the interaction between humans and robots as robots become increasingly widespread in the workplace (3 June 2015, Wall Street Journal).  He makes a point that “…new research shows that people…treat them as living things” and we have a tendency to “…use emotions and personalities to describe…how machines such as our car act.”

Here we have a trending case of man’s humanization of the machine.

Finally, in “At SoftBank and Alibaba, Robots ‘Are Family’,” Alexander Martin reports on SoftBank Corp and Alibaba’s plan to “…bring humanoid robots out of movies and comic books and into the real world” (19 June 2015, Wall Street Journal).  Specifically, he covers the story of “Pepper”, a robot with “Ninnin Pepper” software that enables the robot to be a companion for “…the elderly, teachers of schoolchildren and retail or office assistants.”  The software “…allows Pepper to urge patients to wake up and take their medicine at scheduled times, and report to a doctor, via the Internet, whether the pills were consumed.”  Among other tasks, the robot will have conversations with it assigned companion.

Alas, the humanization is complete as the robot has become “humanoid”.

Man’s creative imagination is extraordinarily fecund.  With it, he has mediated his own transcendence over classical limitations of time, space, and geography.  Evidence of his effective creativity is unwaveringly omnipresent.  At every turn, there is tangible and ocular proof of this.

And yet, the question beckons:

As man creates machines with a collaborative and humanistic mindset, why is he acting in non-collaborative ways away from his fellow man and towards an increasingly isolated mindset?

In other words, why is man acting more inhumanely as he creates automatons with increasingly “humanoid” features and functions?

Not convinced that this is happening?

Look around you.  Listen to your surroundings.  Observe the actions, behaviors, and mannerisms of others.

Rather bleak.

The SWF:

If man can create mediations of collaboration through automatons – with a humanistic mindset – then he can also transcend the creation itself.  By empowering his fellow man towards a meaningfully collaborative initiative of a new paradigm in other over self, he can and will transcend.  As soon as he realizes the new paradigm already exists, he can and will transcend.  By adopting the other through an ultimate freedom of and from the self, he can and will transcend.  IPT encourages the way of creative realization as the most direct and effective path towards this end.

–JY


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IPT and the Volatility of Nothingness

If you give people nothingness, they can ponder what can be achieved from that nothingness.”
–Tadao Ando (Japanese Architect)

 “…ex nihilo, nihil fit” (from nothing, nothing comes)
–Shakespeare, King Lear

The crux of Infinite Potentiality Theory (IPT) is the indefatigable tenet: “ex nihilo, omnia fit” (from nothing, everything comes).  Beyond simple agreement with Tadao Ando, IPT calls everyone not just to ponder but to act upon and create all positively meaningful possibilities from nothingness.  And it does so with unmitigated courage and defiance of all limitations, challenges, and obstacles.

 At the basis of IPT’s call is its reminder that a qualitative ontological paradigm shift has already occurred enabling individuals to accept and succeed beyond the challenge.  Because of the shift, infinite creative potentiality (ICP) is a powerful force that not only can be realized, but also is being realized every day, multiple times a day.  In the erstwhile paradigm where challenges trump ability, IPT’s challenge might seem insurmountable.  However, because of the current paradigm – a reality of effective individual agency – creativity truly does transcend all.

 How and why did the shift occur?

The paradigm shift occurred as soon as portable electronic technologies mediated the individual’s effective agency, making him capable of very real and meaningful difference at the singular level.  Defying all classical limitations of time, space, and geography, the individual is a proven effective, walking satellite unto himself.  Indeed, he has pushed the paradigm forward into a transcending forum.  More importantly, he enabled his own effective agency through the mediating technologies of his own creative innovation and invention.

The SWF Answered:

Astrophysicists seek to find the ‘how’ and ‘why’ of the universe and our place in it.  They apply the laws of physics and chemistry to theorize the birth, life, and death of stars, planets, galaxies, nebulae, and other objects – real/observed and hypothetical – in the universe.  Astrophysics, astronomy, and cosmology collaboratively attempt a comprehensive philosophy for the measurement, positioning, constitution, formation, and entirety of the universe.

The overarching mystery astrophysicists are working on is the physics, chemistry, definition, and constitution of hypothetical dark matter and dark energy.  Together, they constitute 95.1% of the total mass-energy of the universe.  Accordingly, if what we know is a mere 4.9% of the universe and everything else classified as ‘hypothetical’, then there is a tremendously extraordinary potentiality of nothingness to be achieved, as Ando would state.

If we add to this universal entirety the quantum realm of physics, then the equation of unknowns – from the microscopic wave level to the macroscopic particle level – becomes elegantly abstract, at best:

In the quantum world, the discreet measurement of change and interaction amongst atomic and molecular particles is completely imperceptible.  Quantification and measurement can no longer exist at the particle level.  Instead, wave functions are utilized, and the sphere of dynamic probability amplitude of position, momentum, and oscillation in a complex vector space thus unfolds a further complexity.

Again, there is a tremendously extraordinary potentiality of nothingness to be achieved, acted upon, and leveraged for a positively meaningful impact on the – real and imagined – transcending paradigm.  Ironically, we are on a precipice of fortunate happenstance.  With what little that is known and the enormity of what has yet to be known of our universal entirety, our ICP is tasked with an inherent challenge to the well and core of its innovation and invention.

Potentiality itself is volatility of nothingness.  ICP is fecund with a nothingness that is the basis of all and everything.  As a ‘kin’ to dark matter and dark energy, ICP is powerfully and effectively vital.  Unlike dark matter and dark energy, it is not hypothetical.  In its realized manifestations, ICP is very real and tangible, as ocular proof of man’s transcending creativity to shift paradigms of his reality ever forward, defying erstwhile classical limitations.

Ex nihilo, omnia fit, and so the advancement of man.

–JY


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Schadenfreude/Gluckschmerz vs. Infinite Creative Potentiality

In “Schadenfreude Is in the Zeitgeist, but Is There an Opposite Term?  Word used for taking pain in another’s pleasure is ‘gluckschmerz’; or is it?” Ben Cohen writes of “Schadenfreude” (shameful joy in another’s pain) and it’s ‘made up’ counterpart “gluckschmerz”.  The counterpart term is supposedly penned by “…a writer who identified herself as Wanda Tinasky and claimed to be a bag lady living underneath a bridge” (13-14 June 2015, Wall Street Journal).  As it happens, Ms. Tinasky herself might be a made up person, pseudonym for Thomas Pynchon who himself denies any connection.

Whether or not Ms. Tinasky or Mr. Pynchon coined the term, the fixation on another’s misfortune, even if exhibited in pop culture as comedic, actually speaks to a profound tragedy within the human psyche.  What is the fascination with the negative? Why do we take pleasure – shameful or otherwise – in the other’s pain?

What is the reality we create with such a mindset on negativity?

Look around you. Whether or not you are attuned to the daily news, the predominance of negativity is stifling.  The shrill rancor of tragedy and suffering is omnipresent.  The fall of one company to the demise of another and the toppling of erstwhile empires and titans of industry are almost delightfully celebrated.

And so, the fall of man.

Let’s suspend disbelief for now and flip this around.  Rather than settling for “gluckschmerz” as a counterpart to “Schadenfreude”, why don’t we consider terms of celebration, potentiality realized, and jubilation in another’s success and happiness?  What if we extolled greatness and achievement?

What is the reality we create with such a mindset on achievement?

IPT suggests a world liberated of and from the self for ultimate freedom in the other achieved through the individual’s realization of his infinite creative potentiality.  By so doing, he exists in an absolute realm of the other, free from all fetters of self.  From the position of other, he will be able to engage and leverage actions and achievements towards a positively meaningful end not just for his generation, but also for future generations to come.  Very much like outward radiating ripples in a pond, the pebble of greatness he sets forth bursts forward from the pond into the ocean as unrelenting waves.

Greatness, Achievement, and Meaningful Positivity with Infinite Creative Potentiality act in unison as the sun and moon, ebb and tide of the new paradigm in other over self.  In this paradigm, “Schadenfreude” and “gluckschmerz” are jettisoned as obsolete and irrelevant to the general zeitgeist.  In its place are the miracles of human innovation, invention, and imaginative creativity.

A brave new world indeed…

–JY