Fractal Probability Truth-Value

We may analyze the essence of superposition truth-value aggregates first by tracing the arborescent divisions of concretized particles, then by tracing the rhizomes of social waves. Our goal is not universalization and miraculated positivism, but renormalization of valuation-signification assemblages at each strata of understanding.

The amplitude of truth-value spreads wavelike across moral, logical, and functional patterns of assemblage. Moral patterns of assemblage develop a probability density of opportunities to actualize a self-referential narrative identity through the manipulation of intentionality, consequences, and unintended consequences. Due to the ease with which these slip into sentimental and emotional reality through guilt, anxiety, longing, hope, or attachment, we will find that fetishism, symbol, signs, and ceremony can become epistenomically through contextual repetition. Logical truth-value patterns of assemblage develop either in formal or predicate form, allowing systems of axioms to become true through agreement and predictive functionalism. This remains veridical outside active application, without requiring correspondence to any other reference of veridical claims. As examples, we see Euclidean geometry or basic symbolic logic. Functional patterns of assemblage reflect actionable and veridical coherence in our approach and avoidance of patterns of consequences related to forecasts of patterns of behavior.

Intelligent conscious beings must become, defined by the socioeconomic and politic interactions that develop their personal and public paradigms of complexity, emergences, and pragmatic plurality. Together, the moral, formal, and logical patterns of assemblage remain wavelike until concretized. Collapsing the wave function of truth-value occurs upon observation, whether this occurs virtually, socially, or in action. The evolution of truth-value begins with correspondence of a claim to a verifiable state of a system, coherence of the claim with other trusted systems, reproducibility in discrete pluralities of systems (even with these systems end in contradictory coherent claims), convergence of verification by a long-run community of inquirers, and ends in acceptance in a complex truth-value system as a framework underpinning new explorations (even if through rejection and rebellion).

Arguments not only signify their direct referent, but an exponential acceleration of references to the point of noise, as shown by Derrida. Compound-complex truth-value claims are not signs of pluralistic reality, but refer to phases of being and phases of becoming that are indivisible in the perpetual flux except by means of the semiotic system developing the patterns of probability density. Therefore, we may branch truth-value into pattern-recognition of past concretized energy-event assemblages, prediction of immediately subsequent patterns of normative machinic operability as an approach or avoidance based on the assemblage of flux in a current “now” or present state, or prediction of long-run patterns of consequences based on probability density.

Concretized truth-value emerges from the significance of meaning, reflection, hypothesis, and desirable next action. Although attaining flow requires habituated virtuosity, developing a system of values requires deliberation. Moreover, truth-value not only represents value and significance of an idea for subsequent action, but also reveals that some dynamic processes we require an imaginative leap, even an irrational one, to verify the validity of an idea. William James gives the example of running from a wild animal and coming to a cliff; if you do not jump, the utility of jumping become true because its significance must concretize in a single decision. Before you take the jump, it is illogical to claim that jumping will or will not save your life. If you do not jump, you will die, eaten alive. Thus, you must jump irrationally due to a lack of a valid inference.

Representation, coherence, verifiability, credibility, emergence, pragmatic utility, the development of truth-value in its trustworthiness for social action continuously experiments to expand and evolve for complexity and minimum viable resilience. We must combine the morality and utility optimization as a complex adaptive system that requires progressive investment. Every moment is an investment in our becoming, the method of epistenomics is not reducible to substrata, but occurs in self-similar rule-generating searches for intelligibility and exchange, appropriate to each stratum.

The phases of truth-value occur at multiple strata and cyclical space-time scale, requiring evolutionary semiotic re-valuation. This is not a synthesis of opposing views, but a tension of opposing possibilities, emerging as a suspension from fundamentally incommensurable universes of thought, while incorporating histories of concretized agreement and disagreement. Dewey showed the intimate interconnectedness of evidence, inference, argument, analysis, creativity, and emergence. Not only do ideas become true, often through a courageous leap in the dark, but we must produce our system of values to make this leap. The process of knowledge production, scientifically, socio-politically, and psychologically, requires an expansion of inclusion and creative unity. Growth of the range and meaning of experiences for all intelligent conscious beings is the standard by which continuous experimentation must maximize its validity, utility, and morality.

When we trace the rhizomes, we see a suspension rather than synthesis, emergent rather than reductive. Russell and Whitehead found that their positivist reduction of complex arguments to symbolic logic cannot fully succeed; even the simplest methods of analyzing mathematical arguments, crucial to probability, despite their pragmatic success, can reduce into paradox. Wittgenstein then showed that logic is form, not content, and has no meaning of its own, but is only the structure of valid expression. Structuralism then sought out Chomskian trees across language and literature, only to find that universals and sets are not only relative to the observer, but substantively empty of pragmatic utility. Thus, in math and logic, the medium is the message, but in metaphysics we find that the message is nonsensical because it invalidates the medium.

As Russell quipped regarding Schopenhauer, “This is all very sad.” After a century of Weber’s rationalization giving us sociopolitical identity alienation, Freud’s Oedipalization giving us instinctual alienation, Marx’s reified exploitation giving us surplus labor alienation, we must reconsider what our technology, language, and society will work toward. Considering this rhizomatic path of alienation in our truth-value, we must agree with Nietzsche, that all the modern philosophers chasing after the goddess Truth deserved her refusals. Instead, we should raise our truth; the philosopher must nurture and protect Aletheia as a daughter.

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