On the Szabonian Metaphorical Framework For Objectively Traversing the Complex History of Mankind

Now that we are considering Thought Systems As Inputs For Turing Machines we can build an objective metaphorized framework that allows us to deconstruct the history of mankind in a Szabonian useful fashion.

On the Unprovability and Inconsistency Of the Occult

This kind of a framework was built once before by a lady named Helena Blavatksy. Helena’s work has been buried under the Nazi construction.

Science abhors her and her work.

But she taught us Szabonian deconstruction by another name-esoterism.

Helena claims she was indoctrinated by the east and brought hidden truths back to the west.

Her truths were unprovable and inconsistent.

All thought systems have this form.

Helena taught us to reference SOURCES...AND to consider horizontal (transient) or vertical (traditional) distance in this regard.

On the Symbols Of the Occult and The East

It was the occult that had re-vised a new understanding of the nature of the swastika. The swastika we know because of the occult was a symbol of life. It is a now forbidden symbol in our culture.

As it is forbidden to call ourselves Nazis.

On Godwin’s Law As a Hidden Axiom

We have a theory called Godwin’s law. That every argument boils down to ‘You take Hitler's side’. Online where sybil accounts rule the ratio, Godwin’s law rules all the available forums for dialogue.

Part I: On Metaphors That Have Horizontal (Transient) Distance Complexity From Present Day Circumstances

On the Relevant Animal Metaphors of History

Isn’t it interesting when we consider different complex human institutions as represented sometimes by their likeness to animals. No doubt humans have been internalizing and worshiping the greatest beast of nature since before they could symbolize them.

The Great Eagle of America for example symbolizes patriotism and freedom to so many.

On Monetary Policy And The Ability to Signal and Strategize With It From a Hermeneutic Perspective

Within the system of the Great Eagle there is the concept of the Dove and the Hawk with respect to the direction of the monetary policy of the USD.

From a Hermeneutic Perspective we can think Nash's observation of Newton's signal of the gold standard and the relevance of the King:

...its value pegged to gold in 1717 by Isaac Newton who was then Master of the Mint. (Of course it was not irrelevant that George II, the king then, was an early Hanoverian and also ruled territories in Germany.)

On Games and Their Comparison to Metaphors

An interesting book on game theory, Negotiation Games, by Steven Brams, reinterprets several Torah/Old Testament stories as games between the characters in the stories.

From our Szabonian deconstruction tool set we are reminded to compare the concept of hawk and dove in the US financial system to the game of Hawk-Dove. We should keep this kind of comparison in mind when we attempt to tease out the nature of complex intersubjective truths.

On Keynes and Animal Metaphors

Of such metaphors Keynes is famous for saying:

Most, probably, of our decisions to do something positive, the full consequences of which will be drawn out over many days to come, can only be taken as the result of animal spirits—a spontaneous urge to action rather than inaction, and not as the outcome of a weighted average of quantitative benefits multiplied by quantitative probabilities.

It was Nash's that noted also:

And indeed a very famous saying of Keynes was ”...in the long run we will all be dead...”

On the Bull and the Bear as Economic Forces

Everyone knows that they are up when the Bull is good and down when the Bear is good.

Part II: On Metaphors That Have Vertical (Traditional) Distance Complexity From Present Day Circumstances

On The Framework of Metaphors for Traversing Tradition Distance Complexity

Intersubjective truths can be classified into at least two major groups, transient (proximate, between contemporaries) and traditional (ultimate, or multi-generational)~Szabo

What kind of metaphors are useful for traversing traditional distance complexity?

On the Destruction of Texts As A Natural Implementation of An Axiom of Self-Consistency

Many of the historically metaphorical texts were destroyed throughout history.

Destroying inconsistent truths is one technique for preserving an otherwise inconsistent system.

We shouldn't then expect to find such actions explained and recorded...as such. However, upon the archaeological discovery of the destruction of a truth, we can look for both the implication of the inconsistency it represents in the attacking civilizations system as well as how the attacking civilization explained how they made the inconsistent natural truth disappear naturally.

On Plato’s Accounts of Historical Truth and Other Similar Matching Metaphorical Stories

All religious stories seem to talk about a great flood and Plato wrote in great detail of Atlantis. Many great cities are thought to have been lost as the ocean plays a special role in human population growth.

On the Specialness of Culturally Significant Places.

We have already noted in our argument the concept of economic ‘capacitance’ in which we instil into otherwise inanimate objects or phenomenon cultural power through our individual internal axioms and their cooperative alignment with the object in question.

Different religious sites are examples such as Mecca and the Holy Sepulchre. These are pilgrimage sites every devotee must, in their heart at least, defend and enter into.

On Superstition and Nature

There is a phenomenon the bermuda triangle where planes and ships were said to enter and never come back.

It was Smith that noted of person’s that had felt as if, in the presence of ghosts when recreationally occupying a notable relic of great and past architecture (we will look for the citation later). He notes this arises from the spookiness of not understanding how giants could have built such marvels.

It seems we ascribe to such phenomena as being the concept of superstition.

Nick Szabo On Dead-Reckoning and The Mystery of the Exploration Explosion

We can think of Nick Szabo’s observations on dead-reckoning to help us navigate complex intersubjective truths. Szabo inquire was such that he was trying to understand how the sea-voyage explosion occurred when it did:

I also hope to someday figure out just why the exploration explosion occurred when it did.

He talks about the advents of different relevant technologies in different culture with respect to their advantages:

The advent of rigorous dead reckoning -- combining the compass, the sand glass, and decent estimates of speed with rigorous log-keeping -- did not occur in Asia (where the Chinese, lacking the sand glass at least, made a less systematic use of the compass), nor with the Arabs (who seldom used either sand glass or compass), which along with naval superiority explains why the exploration explosion occurred from western Europe.

And yet:

The puzzle of why the explosion started specifically in the 1480s, and not sooner or later, however, remains a mystery to be solved.

On the Greatest Triumphs of Mankind And Their Useful Metaphors

Wasn’t it a “cold” war that started the space race in which the Americans proved, via television broadcast and photographs of their flag waving on the moon, that they had indeed stepped foot on it it?

And notice the metaphor declares it as so:

One small step for man, one giant leap for mankind

This was a significantly economically valuable achievement for the United States history tells.

What kind of Szabonian deconstructions might this imply?

On Useful Metaphorization of the Division and Specialization of Labor

Milton Friedman explains how technology is an artifact of the effects of the division and specialization of labor:

The basic principles underlying the free market, as Adam Smith taught them to his students in this university, are really very simple. Look at this lead pencil. There is not a single person in the world who could make this pencil. Remarkable statement? Not at all. The wood from which it's made, for all I know, comes from a tree that was cut down in the State of Washington. To cut down that tree, it took a saw. To make the saw, it took steel. To make the steel, it took iron ore. This black center, we call it lead but it's really graphite, compressed graphite, I’m not sure where it comes from, but I think it comes from some mines in South America. This red top up here, the eraser, a bit of rubber, probably comes from Malaya, where the rubber tree isn't even native. It was imported from South America by some businessmen with the help of the British government. This brass feral--I haven't the slightest idea where it came from, or the yellow paint, or the paint that made the black lines, or the glue that holds it together. Literally thousands of people cooperated to make this pencil, people who don't speak the same language, who practice different religions, who might hate one another if they ever met. When you go down to the store and buy this pencil, you are in effect, trading a few minutes of your time for a few seconds of the time of all of those thousands of people. What brought them together and induced them to cooperate to make this pencil? There was no commissar sending out offices, sending out orders from some central office. It was the magic of the price system, the impersonal operation of prices that brought them together, and got them to cooperate to make this pencil so that you could have it for a trifling sum. That is why the operation of the free market is so essential, not only to promote productive efficiency, but, even more, to foster harmony and peace among the peoples of the world.

Friedman means to say it is from Smith we learn the ultimate force from which humans can derive technology from nature. Smith is the great Hermeneutic philosopher:

To take an example, therefore, from a very trifling manufacture; but one in which the division of labour has been very often taken notice of, the trade of the pin-maker; a workman not educated to this business (which the division of labour has rendered a distinct trade), nor acquainted with the use of the machinery employed in it (to the invention of which the same division of labour has probably given occasion), could scarce, perhaps, with his utmost industry, make one pin in a day, and certainly could not make twenty. But in the way in which this business is now carried on, not only the whole work is a peculiar trade, but it is divided into a number of branches, of which the greater part are likewise peculiar trades. One man draws out the wire, another straights it, a third cuts it, a fourth points it, a fifth grinds it at the top for receiving the head; to make the head requires two or three distinct operations; to put it on, is a peculiar business, to whiten the pins is another; it is even a trade by itself to put them into the paper; and the important business of making a pin is, in this manner, divided into about eighteen distinct operations, which, in some manufactories, are all performed by distinct hands, though in others the same man will sometimes perform two or three of them. I have seen a small manufactory of this kind where ten men only were employed, and where some of them consequently performed two or three distinct operations. But though they were very poor, and therefore but indifferently accommodated with the necessary machinery, they could, when they exerted themselves, make among them about twelve pounds of pins in a day. There are in a pound upwards of four thousand pins of a middling size. Those ten persons, therefore, could make among them upwards of forty-eight thousand pins in a day. Each person, therefore, making a tenth part of forty-eight thousand pins, might be considered as making four thousand eight hundred pins in a day. But if they had all wrought separately and independently, and without any of them having been educated to this peculiar business, they certainly could not each of them have made twenty, perhaps not one pin in a day; that is, certainly, not the two hundred and fortieth, perhaps not the four thousand eight hundredth part of what they are at present capable of performing, in consequence of a proper division and combination of their different operations.

Technological Advances As Consequences of Thought Experiments And the Limitations of Reason

Bitcoin and the Nuclear bomb are examples of technology that exist primarily because of the philosophy and ability of man to reason.

However, it is a hermeneutic truth to understand that it is nature from which we derive and evolve our reason.

Helena taught us this; she also said horses are from the Americas.

On the Discovery of Einstein’s Equations and His Claim of God

Einstein famously said of God:

God does not play dice with the universe.

This was an exclamation of how he expected to find that reality worked.

Nash famously went to Einstein about a theory on light-it was said Einstein gave him some books to read.

On Nash and Unbreakable Encryption

We noted in a previous essay that Nash wrote to the NSA of his unbreakable encryption conjecture idea.

Of this observation Nash wrote:

Since the US presumably does not want other nations to use ciphers we cannot expect to break, this general principle should probably be studied but kept secret.

Szabo on Randomness and It’s Relevance to Szabonian Deconstruction

Szabo explains of the relevant points of absolute compression and true randomness:

Empirically, it seems likely that generating truly random numbers is much more practical than absolute compression. If one has access to certain well-observed physical phenomena, one can make highly confident, if still mathematically unproven, assumptions of "true randomness", but said phenomena don't help with absolute compression.

On Bitcoin as a Cryptographic “Moon” Money

It is interesting the religious metaphors and tropes bitcoin has already accumulated. There is much room for Szabonian deconstruction because of the speed and complexity of the evolution of the project.

An Interesting Equation With No Context or Framework

In Nash's last lecture he talked of an equation he had derived as a generalization of Einstein's work

In the lecture he expresses:

But I don’t myself understand either renormalization or the general theory of quantization. (To me it seems like “quantum theory” is in a sense like a traditional herbal medicine used by “witch doctors”. We don’t REALLY understand what is happening, what the ultimate truth really is, but we have a “cook book” of procedures and rituals that can be used to obtain useful and practical calculations (independent of fundamental truth).)