Introduction
Sexual attraction as framed by practitioners of conventional disciplines
Implication for academic disciplines of the "sex life" of their practitioners
Body metaphors, sexualization and embodiment
Neglect of experiential sexual attractors by mathematicians
Interaction with wormholes as framing sexual engagement for physicists?
Mathematics of death and dying as an engagement with limits?
Renaissance and its "sexual" implication for mathematicians?
Visualization of the vortical challenge for civilization
Transdisciplinary configuration of the disparate?
References
Scientists (and notably mathematicians) pride themselves on their objectivity and tend systematically to deprecate anything characterized as subjective or experiential. There is therefore a case for exploring how scientists engage with the experiential since this is the reality of life for many. There is a particular irony to the fact that practitioners of a wide range of disciplines would claim -- outside the framework of their discipline -- to appreciate the experiential and variously to indulge in subjectivity. It then follows, as explored here, that of particular interest is the manner in which sexual attraction and intercourse are framed by scientists with contrasting frameworks of expertise.
Rather than simple curiosity, the concern here is with the implication of those disciplines for the frameworks through which their practitioners view the subjective reality of those who do not benefit from their insights. This concern may well extend to policy-makers and legislators who are typically not elected for their expertise in a wide range of disciplines. Potentially especially problematic is the extent to which sexual attraction and its consummation are a major preoccupation for many and are particular concern in any form of public relations and marketing. One typical condemnation of strategic proposals is that their presentation is not sufficiently "sexy" -- whatever that is held to mean. Such appreciations are necessarily deprecated as irrational from the perspective of most disciplines.
It follow that proposals for global governance (and the strategic response to crises) are systematically undermined by the value associated with the experiential in contrast with the objective and rational. This concern is of particular relevance to the manner in which sexual attraction and intercourse can be seen as the fundamental drivers of global dynamics and the problematic consequences to which these currently give rise. Such consequences in terms of burgeoning populations are beyond question in any rational terms -- or rather such rationality on the part of eminent authorities is discounted as indicative of hidden agendas. The irony is all the greater in that there is widespread recognition of the sexual "scandals" with which those in authority continue to be associated, and the speculation which that may evoke (Planetary Impalement by Stakeholder Capitalism? 2023; Problematic Sexual Paradoxes of Pandemic Response, 2021).
This exploration follows from an earlier exercise highlighting AI perspectives on balancing integration and identity faced by strategic complexity (Mathematical Modelling of Silo Thinking in Interdisciplinary Contexts, 2024). The silos of that exercise could be recognized as the disciplines here. As with the following, the articulation of the argument is developed with extensive use of ChatGPT (and specifically its Scholar.ai plugin) as an experimental presentation in its own right. The responses to prompts are presented below in grayed zones for clarity.
The argument concludes with reference to the insights that mathematics might offer to the experiential prospect of collapse, whether in the case of a civilization, a culture, a group, or an individual. This is consistent with widespread at this time with regard to societal collapse -- the collapse of civilization as currently known (Paul R. Ehrlich, et al, Can a collapse of global civilization be avoided?. Proceedings of the Royal Society B. 280, 2013, 1754; Thomas Homer-Dixon, The Upside of Down: Catastrophe, Creativity, and the Renewal of Civilization, Island Press, 2006).
Given the manner in which the prospect of renewal tends to be framed in terms of "renaissance", and the sexual implications of that metaphor, a question is how mathematicians can reframe their recognition of creativity with such experiential implications.
Question to ChatGPT: Could you speculate briefly on how the practitioners of different academic disciplines might distinctively frame their experience of sexual attraction and their engagement in sexual intercourse. Disciplines of interest might include: physics, sociology, statistics, psychology, topology, education, law, economics, demographics, agriculture, biology, ecology, geology, mining, chemistry, engineering, politics, martial arts, psychoanalysis, and theology
Exploring how practitioners of different academic disciplines might distinctively frame their experiences of sexual attraction and engagement in sexual intercourse involves delving into the unique lenses and terminologies that each field utilizes to interpret personal and social phenomena. Here's a speculative, light-hearted look at how these disciplines could interpret these aspects of human experience:
This speculative exploration demonstrates how academic disciplines can apply their unique perspectives to interpret complex human behaviors, including sexual attraction and intercourse. Each discipline provides a distinct framework, reflecting its foundational theories, methodologies, and priorities. |
It is of course the case that the nature and role of subjectivity in relation to objectivity is a continuing concern, as may be variously highlighted (A Subjective Objection: Objecting to Subjection, 2016; ¡¿ Defining the objective ∞ Refining the subjective ?! Explaining reality ∞ Embodying realization, 2011; Conditions of Objective, Subjective and Embodied Cognition, 2007).
The limitations of the objective framing with respect to this argument are ironically indicated in the use of statistics ((Stephen J. Ceci and Wendy M. Williams, The Mathematics of Sex, 2009; Clio Cresswell, Mathematics and Sex, 2004). Interest in the cognitive and topological implications of "intercourse", whereby mathematicians are engendered, would appear to be prudishly restricted to those of the tantalizing title of Roy Wagner (Mathematical Marriages: intercourse between mathematics and semiotic choice, Social Studies of Science, 39, 2009, 2, pp. 289-308) who argues:
The production of mathematics is, to a large extent, a semiotic activity. Much of what a mathematician does is to manipulate symbols and words. Nevertheless, mathematics is the one domain of knowledgee that is most exposed to a myth of pure and ideal transcendence beyond the symbols in which it is engraved. The purpose of this essay is to analyse how language may shape mathematical considerations.
The remarkable capacity of mathematicians in quantitative operations seemingly has no qualitative correspondence, as separately explored (Reframing the Dynamics of Engaging with Otherness, 2011). Particular recognition has been given to the experience of doing maths in a classical study (Philip J. Davis and Reuben Hersh, The Mathematical Experience, 1981). The self-referential question is whether understanding mathematical experience is itself informed by mathematics.
Question to ChatGPT: Those responses tend to place the emphasis on how sexual engagement can be distinctively analyzed. However the question sought to clarify how the discipline in question might frame the subjective experience of attraction and intercourse by the practitioner of the discipline -- rather than through the objectivity offered by any analytical process
Focusing on how practitioners of different academic disciplines might subjectively experience and interpret their own feelings of sexual attraction and engagement in sexual intercourse offers an interesting perspective. Here’s a speculative look, exploring how their specialized knowledge and frameworks might color their personal experiences and interpretations:
This approach shows how the theoretical knowledge and habitual frameworks of each discipline could subtly influence how practitioners understand and experience their personal lives, including the realms of attraction and intimacy. The metaphors not only provide colorful and relatable ways to describe complex feelings but also reflect the unique perspectives that different disciplines bring to understanding human emotions and relationships. |
The brevity of the responses (as requested) can only suggest what metaphors the practitioners of a discipline might employ in order to reframe the challenge of subjective experience (and its often chaotic manifestations).
Question to ChatGPT: The disciplines selected as examples for the exercise might be understood as reflecting a particular bias. Could you extend the exercise to any other disciplines which might offer a more balanced or complementary range
Extending the exercise to a more diverse range of disciplines can provide a richer and more inclusive perspective on how practitioners might subjectively experience and interpret sexual attraction and engagement in sexual intercourse. Let’s explore additional disciplines, including humanities, arts, and more specialized sciences:
This expanded list of disciplines demonstrates the rich variety of perspectives that different fields can bring to the understanding of human relationships and sexuality. Each discipline offers unique metaphors and frameworks that reflect its specific focus and methodologies, enriching our understanding of the subjective human experience. |
Of potential relevance are the many comments that have been evoked by the following questions on Quora:
Given the wide variety of surveys conducted in relation to sex, seemingly missing is a survey of the "sex life" of practitioners of particular disciplines -- with the implications for their practice. An unexpected example is offered by one of the most influential economists (Sean O'Grady, The amazing sex life of economist John Maynard Keynes, Financial Review, 17 March 2015). Curiously that discipline has resulted in studies of sexual economics, as originally proposed by Roy F. Baumeister and Kathleen D. Vohs, Sexual Economics: sex as female resource for social exchange in heterosexual interactions, Personality and Social Psychology Review. 8, 2004, 4). This relates to how participants think, feel, behave and give feedback during sex or relevant sexual events. With sex defined as a marketplace deal, the theory states that the thinking, preferences and behavior of men and women follow the fundamental economic principles.
Irrespective of political persuasion, there is a remarkable possibility that Keynes could be said to have been instrumental in justifying the appropriateness of the presence of sex workers ("escorts") at international summits with a socioeconomic focus -- as notably reported with respect to the World Economic Forum and the St Petersburg International Economic Forum, and discussed separately (Jack Newman, Prostitutes gather in Davos for annual meeting of global elite - where demand for sexual services rockets during economic summit, Daily Mail, 18 January 2023; Riley Waggaman, SPIEF ’24: Multipolar World Order converges on St. Petersburg to take PCR tests and chat about sustainable development, OffGuardian, 5 June 2024). Especially ironic are the extensive considerations of "sex work" by the European Parliament -- whose members have long been documented as benefitting from that facility (Andrew Rettman, MEPs urge Strasbourg sex trade pledge, EUobserver, 25 September 2008).
Question to ChatGPT: Do you have any trace of studies of the "sex life" of practitioners of any disciplines listed in this exchange -- in the light of recognition of the "amazing sex life" of John Maynard Keynes, and the influence it may have had on his practice of economics
The exploration of John Maynard Keynes' personal life, particularly his sex life, and its influence on his economic theories is a topic of both curiosity and scholarly interest, though it is not extensively covered in the academic literature directly relating to his economic contributions. While there are numerous studies on Keynes' economic theories and methodologies, specific insights into how his personal life, including his sex life, may have influenced his economic thoughts are less frequently addressed in academic papers. Here’s a synthesis of the information available:
In conclusion, while John Maynard Keynes' personal life, including his relationships and possibly his sex life, was undoubtedly a significant aspect of his identity, the direct impact of these factors on his economic theories is not extensively documented in the economic literature. The academic focus remains primarily on his contributions to economic theory and practice, with personal aspects noted more in biographical rather than analytical contexts. |
Question to ChatGPT: That response focuses solely on Keynes whereas the question related to the array of academic disciplines and their practitioners
Exploring how the personal experiences, including the sex lives of practitioners across various academic disciplines, influence their professional practice reveals a complex and nuanced landscape. The studies highlighted provide some insights but generally focus on specific professional contexts rather than a broad academic survey across disciplines:
These studies suggest that while direct research connecting the sex lives of academics across all disciplines with their professional work is limited, there is evidence within specific fields, such as sexology and education, that personal experiences with sexuality do impact professional perspectives and practices. The influence is seen mostly in fields directly related to human behavior and social interactions, where personal understandings of sexuality can profoundly affect professional conduct and the framing of educational content. This intersection underscores the importance of considering personal dimensions when evaluating professional roles and contributions in fields dealing with human relationships and societal norms. |
That response (and the references offered) would appear to suggest the limited exploration of the relevance to other disciplines.
By contrast, in his discussion of Marie Curie (known for her pioneering research on radioactivity), Tom Wilkie argues that the private lives of scientists reveal much about the way they work and the discoveries they make (The secret sex life of Marie Curie, The Independent, 13 June 1995). The practice of a discipline may even be upheld as "better than sex" (What’s so sexy about math?- A TED Talk by Award-winning mathematician Cédric Villani, Medium, 3 December 2019; Donald C. Benson, The Moment of Proof: mathematical epiphanies, Oxford University Press, 1999). Relevant comments have been evoked by a question to Quora (What are the sex lives of mathematicians and physicists like?)
Question to ChatGPT: The quest for such traces might be more fruitful if it focused on recognition of the "passionate" engagement with sex of practitioners of academic disciplines, as with the case of Marie Curie
Exploring the passionate engagement of practitioners across various academic disciplines with their work, often analogized to sexual passion due to the intense dedication and love for their fields, yields interesting insights. Here are some thoughts and potential studies that touch on this aspect, although direct studies focusing specifically on the sexual lives of practitioners like Marie Curie and its impact on their scientific work are scarce:
While the direct correlation between the sex lives of academic practitioners and their professional efficacy or creativity is not extensively documented, the analogy of passionate engagement provides a useful framework for understanding the depth of commitment and emotional investment that top scholars and researchers bring to their disciplines. This perspective underscores the holistic nature of how personal experiences can enrich professional endeavors, fostering a deeper understanding and innovative approaches within their fields. |
As evoked above, the conceptal implications of the sexual experience of academic professionals could be readily framed as unreasonable, if not irrelevant. It is therefore appropriate to compare it with the credibility accorded to exploration of the religious experience of academic professionals (Elaine Howard Ecklund, et al, Religion among Scientists in International Context: a new study of scientists in eight regions, Socius: Sociological Research for a Dynamic World, 2, 2016), as discussed by Anne Marie Conlon (How religious scientists balance work and faith, Nature, 20 May 2024). That review notes the survey by sociologist Christopher Scheitle of more than 1,300 graduate students about the "struggle" they face with regard to their experiences and their attitudes to religion (The challenges of being a religious scientist, The Conversation, 28 November 2023). Scheitle found that many religious people studying science struggle to be open about their faith, reporting a culture of ‘assumed atheism’ that often led them to conceal their religion for fear of being judged or discriminated against.
Given the prevaling scientific deprecation of the inherent irrationality of spiritual experience, it is curious that no corresponding study has seemingly been made of the "struggle" of sexually active academics in reconciling their experience with their conceptual frameworks. This could be considered especially ironic given the current credibility accorded to the "non-binary" frameworks asssociated with the LGBTQIA+ community (Global Civilization through Interweaving Polyamory and Polyanimosity? 2018).
Potentially even more provocative are the implications of an essay by Danny Calegari from a mathematical perspective (Disappointment, Notices of the American Mathematical Society, September 2023). This featured in an interview of the author by Jordana Cepelewicz (How Failure Has Made Mathematics Stronger, Quanta Magazine, 22 May 2024). The provocation lies in the implications of any correspondence between experience of "sexual dysfunction" and of "mathematical dysfunction" in the light of an alleged equivalence between them (Manya Raman Sundström, The maths drive is like the sex drive, New Scientist, 28 January 2015; Cédric Villani, What’s so sexy about math?- A TED Talk, Medium, 3 December 2019). Especially curious are the mathematical models that underpin sexual success (Hannah Fry, The Mathematics of Love, 2015)
Question to ChatGPT: Is there a case for recognizing the number and variety of curves, as mathematically defined, which frame the strange attractor of a female as experienced by a male. Arguably it is not the static form of such curves alone but some measure of their dynamics, as potentially suggested by harmonic analysis. Is there any trace of such research
The concept you're exploring -- examining the attraction dynamics using mathematical frameworks like curves and harmonic analysis -- is a unique and sophisticated intersection of mathematics, physics, and human psychology. While the notion of using such precise mathematical tools to describe aesthetic and emotional human experiences, such as attraction, might seem abstract, it taps into a longstanding tradition in both the arts and sciences of trying to quantify and understand beauty and human relationships through geometrical and mathematical principles. Theoretical Frameworks and Approaches:
Practical Applications and Ethical Considerations:
In conclusion, while there isn't a substantial body of research directly linking the dynamics of curves as "strange attractors" in a mathematical sense to human attraction, the idea of using mathematical and geometric principles to understand human aesthetics and interaction remains a topic of interest across several scientific and artistic disciplines. The application of these concepts must be approached with an awareness of both their potential and their limitations, particularly considering the deeply subjective nature of beauty and attraction. |
Unfortunately these examples do not highlight how insights from the discipline may frame the experience of sexual attraction and intercourse -- potentially suggesting that little attention has been devoted to the matter. Valuable exceptions are offered by Henri Van Lier (Mathematics and Sexuality, Anthropogenie, 2008) and Yan Kow Cheong (Mathematics and Sex, Humanistic Mathematics Network Journal, 22, 154, January 2000). A distinction needs to be made from the less relevant studies of the application of mathematics, notably statistics, to the study of sexuality (Clio Cresswell, Mathematics and Sex, 2003).
It is unclear how relevant is the existence of the surprisingly large number of porn websites variously referring to mathematics and mathematicians. Contrasting implications follow from the assumption that these are attractive to some mathematicians, or alternatively that intercourse with mathematicians is a fantasy cultivated by many.
Of relevance, but more problematic at this time, are implications associated with the "sexualization" of various disciplines (Helene Götschel, Looking at High Energy Physics from a Gender Studies Perspective, CERN Special Science and Society Colloquium, 2011). Also of potential relevance is the work on force-field theory of Kurt Lewin (Ernest R. Hilgard, Lewin's Topological and Vector Psychology, Theories of Learning, 1948).
This is most evident in the use of body metaphors and related sexual processes, surprisingly recognized with respect to geology, for example (T. Pico, Body Metaphors in Field Geology: implications for gender- or sex-based harassment, American Geophysical Union, 2019). The use of such metaphors has long been recognized in connection with sport and military activity -- transferred to common business discourse (with regard to competitors) and back to the reframing of sexual engagement ("scoring").
Another example is offered by the range of references to "sexual geography" (Valerie De Craene, Geographies of Sexualities: Bodies, Spatial Encounters and Emotions, Journal of Economic and Human Geography, 108, 2017, 3; Phil Hubbard, Geography of Sexuality, Oxford Bibliographies, 2013 ). Hubbard notes:
Geography as a discipline has been reticent about recognizing that sexuality is foundational to the making of social and spatial orders (cf. class, race, or gender). Initial work on geographies of sexuality was therefore restricted to consideration of “zones of vice” and studies of prostitution...
Particular controversy has been evoked by the extent of sexualization of video games and the surprising development of so-called "breast physics", otherwise known as "jiggle physics" (extended to include "butt physics" and "ass physics"). This focuses on the representation and dynamics of primary sexual attractors -- distinct from the objective engineering focus on sports bra structure (Debbie Risius, et al., Bouncing Breasts: the science of the sports bra, The Conversation, 9 August 2012). This notes the preoccupation with biomechanical, physiological and clinical perspectives. Surprisingly consistent with that preoccupation, despite the promise of the title, is the innovative technological possibility of an energy-generating bra (Adrienne So, Harnessing the untapped power of breast motion. Slate, 23 June 2008). Quora has offered the question: What's wrong with realistic jiggle physics? In the real world, are we not fighting for the rights of women to wear what they want, including not wearing a bra?
Other than a preoccupation with soft-body dynamics for video game sexualization, there is seemingly little concern from a mathematical perspective with how breast movement functions as one of the most powerful "strange attractors". There is of course no lack of commentary on why men are so powerfully attracted to breasts (Natalie Wolchover, et al, New Theory on Why Men Love Breasts, Live Science, 17 March 2016; Rajeet Singh, Why Men are Fascinated by Breasts, Medium, 2 August 2020; Christopher Ryan. Why Do Breasts Mesmerize? What explains the transcendent power of breasts? Psychology Today, 23 April 2010). An aspect of the missing cognitive approach can be recognized in the work of Claus-Christian Carbon (Cognitive Mechanisms for Explaining Dynamics of Aesthetic Appreciation, i-Perception, 2, 2011, 7).
A significant difficuty in exploring potentially relevant references relating to sexualization is the extent to which its cognitive dimensions have been appropriated -- understandably -- from a feminist perspective, or otherwise distorted. A prime example is a description of "sexual physics" in the Uncyclopedia.
The sexualization of philosopy is the theme of Jean-François Lyotard (The Libidinal Economy, 1974). As discussed by Riley Clare Valentine:
Lyotard’s usage of desire in a political economic philosophy text is unique. It recognizes the importance of desire in our lives and hints that economic decisions are as driven by desire as they are by reason. Lyotard’s sexualization of philosophy is striking from a contemporary context, in which political philosophy has distanced itself from the frankness of sexual desire. However, desire and sex are at the heart of many political debates. A popular critique of abortion by anti-abortion activists is that it is used as birth control by people who want to have sex without contraception. Their sexual desire is framed as voracious, a person who does not or perhaps refuses to control their sexuality with their reason.... Recent legislation in the United States focuses upon the development and suppression of desire seen as deviant. To understand the implications of these laws, it is imperative to engage with legal embodiment. (Libidinal Politics: the role of sexuality and desire in legal embodiment, Philosophy Monthly, 67, November 2023).
Valentine concludes:
It remains to be seen what future will emerge from this reaction to curb desire. However, if we are to engage with a political philosophy of futurity, we ought to reconsider Edelman’s suggestion that jouissance ought to replace the Child as the future. Jouissance pushes us towards a future of transgression, in which the limitations of traditional heterosexual patriarchal forms of desire are upended, and, rather than the Child, we now see the fulfilled adult as the future.
Rather than philosophy, a related process can be seen in the sexualization of theology and traditional cosmology (Bharat Jhunjhunwala, Hindu Comsology in the Light of Modern Psychology, International Journal of Theology Philosophy and Science, 9, 2021, 5). As argued by Christine Fielder and Chris King:
Our experiential universe remains poised on a paradox, so acute, that neither the scientific description of reality, nor the religious cosmologies of history have succeeded in revealing its inner nature... We thus end up in a paradox, because neither the physical, nor the mental world description on its own can adequately describe our existential cosmology. Moreover they are complementary to one another, evoking together the complete dynamics of conscious existence in the physical world, and they are symmetry-broken in the sense that their properties are qualitatively different from one another in such a way as to comprise a complementary whole from their fundamental differences. This is the state of symmetry-broken complementation leading to paradox, we refer to as sexual paradox. (The Cosmology of Sexual Paradox and the Fall; Sexual Paradox: complementarity, reproductive conflict and human emergence, 2007)
Question to ChatGPT: The responses have responded credibly to speculative possibilities. These frame the question as to why disciplines such as mathematics are seemingly disinterested in the relevance of their insights to the dynamics of the strange attractors experienced as so fundamental to sexual attraction and courtship. Do you have any trace of relevant research
There is indeed some exploration within the mathematical and scientific communities regarding the dynamics of sexual attraction and courtship, though it is relatively sparse and highly specialized. Here are some notable examples:
These examples illustrate that while the application of mathematics to the dynamics of sexual attraction and courtship is not mainstream, there are scholars who employ these tools to explore the underlying patterns and behaviors in these deeply human experiences. Such studies, although few, demonstrate the potential for mathematical and computational models to contribute to our understanding of complex interpersonal dynamics, including the enigmatic processes of attraction and relationship formation. |
Question to ChatGPT: That response would appear to suggest that mathematicians have either only the most limited personal experience of sexual attraction or have little interest in what might be considered a primary driver of psychosocial dynamics -- and its implications for exponential growth in population numbers.
The perception that mathematicians have limited interest or personal experience in studying the dynamics of sexual attraction through their discipline could stem from several factors that are worth considering:
Despite these factors, the application of mathematical models and techniques to understand sexual attraction and its broader implications remains a valuable and intriguing area of research. As interdisciplinary collaborations become more common and data science continues to evolve, the potential for meaningful contributions from mathematics to our understanding of these complex human dynamics is likely to increase. |
In this current period it can be readily argued that society is especially tortured by divisive binary dynamics. For mathematicians such dynamics have long been a focus of study, even to the point of reframing them as a trivial instance of higher dimensional dynamics -- inviting further speculation (Towards a comprehensible encoding of higher dimensionality in sexual terms? 2020; People as Stargates: an alternative perspective on human relationships in space-time, 1996). &&
It is therefore curious how little insight into the transcendence of such dynamics has been rendered applicable to the social condition and especially to the many territorial disputes framed two-dimensionally (Destabilizing Multipolar Society through Binary Decision-making, 2016; Neglect of Higher Dimensional Solutions to Territorial Conflicts, 2024). This specualted on alternatives to "2-stroke democracy" suggested by 4-sided ball games -- trivial in game theory terms. It is unclear whether mathematicians (irrespective of their gender identity) have applied the insights of their discipline to the psychosocial challenges of the LGBTQ+ community which are now so emblematic of the limitations of binary thinking, as discussed separately (Global Civilization through Interweaving Polyamory and Polyanimosity? 2018).
Question to ChatGPT: There are two variants to that question and its response. The first would be the apparently limited application of mathematics to enabling human relationships such as to transcend the binary dynamics which prove so problematic -- whether individually or collectively (notably through engaging with disagreement and opposition). The second would be the ironical challenge for mathematicians -- with their highly developed understanding of limits -- in offering insights from that perspective as they personally face the process of dying and the prospect of death.
Both variants of your question delve into profound aspects of human experience and challenge mathematics to contribute beyond traditional boundaries. Let’s explore each variant in turn. Mathematics in Transcending Binary Dynamics in Human Relationships: The binary dynamics often seen in human relationships—whether in interpersonal conflicts, political divides, or cultural clashes—can potentially be addressed through mathematical approaches that promote a deeper understanding of complexity and multiplicity.
Mathematicians, the Concept of Limits, and the Prospect of Death:The mathematical concepts of limits and infinity provide a unique perspective on endings and the infinite, which can be symbolically linked to human mortality and the existential questions surrounding life and death.
In each case, the tools and perspectives of mathematics do not directly alter the emotional or existential nature of human experiences but can provide a framework for understanding these experiences in different, sometimes more structured or abstract ways. This can contribute to a richer dialogue across disciplines, enhancing both the personal and collective understanding of complex human phenomena like relationships, conflict, and the universal experience of mortality. |
Question to ChatGPT: Do you have any trace of instances of the application of mathematics in either case. Have mathematicians reflected on their own problematic (binary) relationships in mathematical terms. Are there reflections by mathematicians on their own demise -- again in mathematical terms
The application of mathematical concepts to personal and existential reflections by mathematicians is indeed a niche but insightful area of inquiry. Here are some instances where mathematics has been used to address binary relationships, conflict resolution, and reflections on mortality:
These examples illustrate that while not commonplace, there is a thoughtful and deep engagement within the mathematical community about how their discipline intersects with personal and philosophical aspects of human existence. This includes the use of mathematics to understand complex relational dynamics and even the existential considerations of life and death, showcasing the broader applicability and reflective capacity of mathematical thinking. |
Jessa Lingel, et al, Black Holes as Metaphysical Silence, International Journal of Communication, 10, 2016; ETC: A Review of General Semantics, 72, 2015, 4)
In a brilliantly mischievous interview with Spiegel, Italian author and theorist Umberto Eco argued that human fear of the infinite (which is to say, of death) is assuaged by lists, a gesture of imposing order on that which extends forever, beyond human knowing [S. Beyer and L. Gorris, Spiegel interview with Umberto Eco, 2009]. Science fiction is also a means of imposing order—via narrative—on the infinite, of projecting possible futures to come to terms with and critique the present. Perhaps no trope of science fiction is as invested in coping with infinitude as the black hole, which I will read as moments where science fiction sequesters its own attempts at explanation and conjecture, naming an unknown thing or process or phenomenon as fundamentally inexplicable, as literally beyond the known. Black holes are certainly confrontations with the infinite and with death (wormholes, arguably, are more of an evasion... More than merely a confrontation with death, black holes and wormholes are confrontations with narrative, articulating the boundaries of the explicable.
In a response, Aram Sinnreich argues:
It’s amazing to me... that the profound Freudian dimension of the black hole has thus far been overlooked. It may well be a coincidence that Freud’s theories concerning sexuality and symbolism were developed at the same time that his Austrian neighbor Albert Einstein was tackling general relativity; either way, the resonances between the two modes of inquiry -- one inward, the other outward -- are considerable. Let’s not put too fine a point on it: The black hole is a vagina. There may be a handful of physicists and mathematicians who are capable of understanding the nature of this physical phenomenon at a level of granularity and accuracy that renders metaphor irrelevant, but for the rest of us, symbolism will have to suffice. And, for better or for worse, it is a symbol we all recognize without having to reach too far into the depths of our unconscious, a symbol that is central to nearly every system of signification known to scholarship. The big O.
This is not to say that black holes, or yonic symbology, broadly speaking, carry the same affective potential, or the same set of cognitive associations, for every person, or even within each theoretical framework. According to Freudian psychoanalysis, the sight of the vagina is sufficient to produce castration anxiety in very young boys, at the phallic stage of psychosexual development, with psychological consequences throughout the duration of a man’s life. Thus, the black hole as a symbol carries the capacity to trigger profound emotional responses in male adults, such as feelings of inadequacy and guilt associated with the man’s sublimated sexual desire for his own mother...All of which brings us back to black holes and vaginas. If we take the one to signify the other, in most or all science-fiction narratives, then Jessa’s analysis would suggest that most science fiction still conforms to a Freudian interpretive framework. If the black hole operates structurally as a caesura, a symbol of what isn’t symbolized, and narratively as a silent threat, a gaping maw in space-time waiting to swallow heroic wanderers, then by association female sexuality still operates as a foil for male desire and fear. Even in its wormhole modality, the black hole still serves as a receptacle, or a medium, for male intentionality. [emphasis added]
Question to ChatGPT: The subtle insights of theoretical physicists and astrophysicists with regard to wormholes and black holes could be understood as their efforts to objectify their subjective experience of sexual attraction and intercourse. Could current speculation on travel through a wormhole to another universe then be interpreted in terms of the cognitive transformation associated with sexual consummation. More mysterious is any interpretation of falling into a black hole
The metaphorical application of concepts like wormholes and black holes to describe experiences of sexual attraction and consummation is intriguing and resonates with the way theoretical physicists and astrophysicists explore profound and often abstract phenomena. This perspective allows for a poetic interpretation of the cognitive and emotional transformations that accompany deep, intimate connections, likening them to the mysterious and transformative journeys described in modern physics. Wormholes and Cognitive Transformation: Wormholes in physics are theoretical passages through spacetime that could connect disparate points in the universe, or possibly even different universes. Applying this metaphor to human experiences, especially sexual consummation, can symbolize the profound cognitive and emotional journey that occurs when deeply connecting with another person:
Black Holes and the Experience of Falling In: Black holes are regions of spacetime exhibiting such strong gravitational effects that nothing—not even particles and electromagnetic radiation such as light—can escape from inside it. The metaphor of falling into a black hole can be richly evocative when considering the overwhelming and all-consuming nature of some romantic or sexual experiences:
Philosophical and Psychological Implications: The use of these cosmic metaphors not only enriches our poetic and metaphorical language but also offers a way to articulate the often ineffable experiences associated with deep human relationships. In philosophy and psychology, such metaphors can help individuals express and explore their feelings in new ways, providing fresh insights into the nature of human emotion and connection. By engaging with these metaphors, both individuals and theorists can explore the complexities of human experiences—such as attraction, love, and consummation—through a fresh lens that combines the wonders of cosmic phenomena with the depths of human emotion. This approach fosters a broader appreciation of how deeply transformative intimate human experiences can be, paralleling the awe-inspiring and mysterious nature of the universe as understood through physics. |
Question to ChatGPT: That insightful response could be further extended metaphorically in the light of speculation by some astrophysicists with regard to the manner in which black holes (and possibly wormholes) are interconnected -- as with references to "black hole network". Does this potentially imply a higher order of intersubjective connectivity relevant to any understanding of collective human identity and collective consciousness
The metaphorical extension of black holes and wormholes to a "black hole network" offers a fascinating avenue for exploring concepts of intersubjective connectivity, collective human identity, and collective consciousness. This idea can enrich our understanding of how deeply interconnected yet seemingly isolated personal experiences contribute to a broader collective experience. Black Hole Network and Intersubjective Connectivity: Astrophysical concepts like a network of black holes, potentially linked by wormholes, suggest a complex, underlying structure connecting areas that seem, on the surface, to be entirely isolated. Translating this into a metaphor for human consciousness and social connectivity:
Collective Human Identity and Consciousness: This conceptual framework could be particularly useful in understanding the dynamics of collective human identity and consciousness:
Philosophical and Social Implications: This metaphor can deepen our philosophical and social discourse by suggesting that:
Exploring these metaphors not only enriches our conceptual understanding but also provides a valuable framework for addressing contemporary issues of alienation and fragmentation in society. It suggests that even in our deepest isolation, there may be unseen connections that bind us to the collective human experience, offering a potential path toward greater unity and understanding. |
In a period in which ever increasing consideration is given to enabling the death of enemies, whilst inhibiting the increasing number of sucides and the process of volunary euthanasia, it is intriguing to note the challenge faced by the military (as an epitome of objectivity) with the surprising proportion of veteran suicides -- reacting subjectively to their experience in the field (United States military veteran suicide). Wikipedia offers one checklist of 17 mathematicians who committed suicide, with another on DuckDuckGo. One examplanations is offered (Why many famous Western mathematicians end up committing suicide, destitute and mad? Yahoo Answers)
A separate exploration of Metaphors To Die By (2018) considered correspondences between a collapsing civilization, culture or group, and a dying person. That included discussion of Mathematical cosmology and death and Mathematical cosmology -- improving the inner game of dying. That discussion noted that cultures, such as that of mathematicians, are typically much challenged to imagine the nature of their own death -- consistent with the arguments of Karen A. Cerulo (Never Saw It Coming: cultural challenges to envisioning the worst, 2006).
In anticipation of death, the monastic discipline of Zen is exceptional in its tradition of haiku death poems. Reuben Hersh has however published Death and Mathematics Poems (The Mathematical Intelligencer, 35, 2013, 1). The interest of mathematicians in death would otherwise seem to be limited to the objective importance of mortality statistics in actuarial and other studies (Robert Krulwich, Nature has a formula that tells us when it's time to die, 22 January 2013). There are some exceptional perspectives (Mark Kruse, Death and the Higgs Boson: talking mortality with a physicist, DigitalDying, 1 December 2013; Aaron Freeman, Eulogy from a Physicist, Daily Kos, 28 April 2013).
Ironically the self-referential possibility of mathematics itself dying has been explored as a primary concern by several mathematicians -- but not with the aid of mathematics (Keith Devlin, The Death of Mathematics, Edge, 2013; Gary Rubinstein, The Death of Math, 19 October 2013). There is also concern by mathematicians with the "death" of one of its fundamental processes (John Horgan, The Death of Proof, Scientific American, October 1993). A possible exception to the trend focuses on the birth and death of mathematical concepts (Charles S. Fisher, The Death of a Mathematical Theory: a study in the sociology of knowledge, Archive for History of Exact Sciences, 3, 1966, 2, pp. 137-159; Gavin Hitchcock, 'Good Death': a common pattern in the evolution of mathematics, science and biological organisms, Science and Christian Belief, 23, 2011, 2, pp. 115-132).
More personally, there is the question of how to manage diminishing memory and cognitive functions fruitfully? By, or through, what metaphors can one most meaningfully die as a mathematician -- or as a mathematically informed civilization? Do mathematicians and cosmologists "die well"? If not, why not? How might a mathematician frame the experience ("depression") leading to to a suicidal decision? Wikipedia records elements of the suicide note of one of them, Yutaka Taniyama:
As to the cause of my suicide, I don't quite understand it myself, but it is not the result of a particular incident, nor of a specific matter. Merely may I say, I am in the frame of mind that I lost confidence in my future.
Paul Ehrenfest, a physicist who helped in the development of general relativity and was a close friend of Albert Einstein, committed suicide in 1933. Ironically suicide figures in an unusual thought experiment (Josh Clark, How Quantum Suicide Works, How Stuff Works).
Question to ChatGPT: Following the indications of The Limits to Growth (1972) and Collapse: How Societies Choose to Fail or Succeed (2011) -- and irrespective of the citations presented earlier -- how might an individual, group or civilization frame its own demise in mathematical terms.
Framing the demise of an individual, group, or civilization in mathematical terms can provide a structured and predictive perspective on processes that might otherwise seem overwhelmingly complex or driven by intangible factors. Drawing insights from works like "The Limits to Growth" (1972) and "Collapse: How Societies Choose to Fail or Succeed" (2011), mathematical models can help in understanding the dynamics that lead to collapse and can also inform strategies to mitigate such outcomes. Here’s how these concepts can be mathematically framed: Exponential Growth and Carrying Capacity: Exponential growth models are frequently used in ecology to predict population dynamics. When applied to civilizations, these models can illustrate how unsustainable growth, if unchecked, leads rapidly to overexploitation of resources.
Logistic Growth and Limits: Logistic growth models adjust exponential growth to include limits to growth, introducing the concept of carrying capacity of the environment, which is the maximum population size that the environment can sustain indefinitely.
Systems Dynamics Models: Systems dynamics models involve complex feedback loops and time delays, integrating various factors like technology, economy, environment, and policies to simulate how they interact over time.
Differential Equations and Resource Depletion: Using differential equations to model the rate of change in resource availability and consumption can provide insights into how quickly a society might deplete its resources relative to its consumption patterns.
Network Theory in Social Collapse: Network theory can be applied to understand the resilience or fragility of social structures. It examines how connections between entities (individuals, organizations, or nations) facilitate or hinder the flow of resources and information.
By utilizing these mathematical frameworks, individuals, groups, and civilizations can not only frame their potential demise in clear terms but also identify intervention points that might mitigate or redirect these paths towards more sustainable futures. This approach underscores the power of mathematical modeling in making abstract or long-term threats more tangible and actionable. |
In quest of a complementary perspective to that of The Limits to Growth, an early exercise forcused on psychodynamics (World Dynamics and Psychodynamics, 1971). This was understood as a step towards making abstract "world system" dynamic limitations meaningful to the individual.
Question to ChatGPT: Whilst reasonable in its objectivity, that response avoids the probability that a mathematician considering suicide would tend to reframe such articulations metaphorically -- perhaps with reference to chaos theory and the subjective experience of being "overwhelmed". Can you speculate on a metaphorical reframing of the distinctions you present.
Certainly, reframing the mathematical concepts of societal or individual collapse through a metaphorical lens, especially in the context of a mathematician contemplating the profound decision of suicide, invites a deeply subjective and humanistic interpretation of these theories. Let’s explore how chaos theory and the feeling of being "overwhelmed" might metaphorically describe these dynamics:
These metaphors serve not only to humanize the mathematical models but also to articulate the intense, often chaotic internal experiences associated with profound psychological distress. By using these metaphorical framings, we can better empathize with the subjective experiences behind the objective data, bringing a richer, more compassionate understanding to discussions of such serious personal crises. |
Question to ChatGPT: Given that so many esteemed mathematicians have been acknowledged as people of faith (associating their creative efforts in that regard), it is appropriate to inquire how mathematical insight has been elaborated to envision heaven, an after life, or life eternal -- potentially beyond the framework of mathematical theology
Mathematicians have historically integrated their mathematical insights into concepts like heaven, an afterlife, or eternal life in various imaginative and profound ways, often intertwining their mathematical reasoning with philosophical and theological considerations:
These examples demonstrate that throughout history, mathematicians have not only engaged with abstract and empirical problems but have also ventured into metaphysical realms, using their mathematical insights to explore and conceptualize notions of heaven, the afterlife, and eternal life. These endeavors highlight the deeply human aspect of mathematical exploration, where the search for truth transcends the empirical and taps into the existential and spiritual. |
Question to ChatGPT: In a period in which there is anticipation of some form of saviour for civilization, whether technical or otherwise, could you speculate on how AI might assist in reframing the subjective prospect of any form of collapse or demise -- eabling people to think otherwise about the prospect and any renaissance
As we navigate a period of global uncertainty and the anticipation of transformative changes, artificial intelligence (AI) can play a pivotal role in helping societies rethink and reframe the potential for collapse or demise, as well as the possibilities for renewal or renaissance. Here’s how AI could assist in reshaping our perspectives and strategies: Predictive Analytics and Scenario Planning: AI can analyze vast amounts of data to predict potential futures and model different scenarios. By using machine learning algorithms and systems dynamics models, AI can help forecast long-term outcomes based on current trends. This capability can be instrumental in:
Enhancing Collective Intelligence: AI can facilitate better decision-making by integrating diverse perspectives and expertise, thus enhancing the collective intelligence of communities or organizations. Tools like collaborative AI platforms can bring together stakeholders from different backgrounds to brainstorm solutions, creating a more inclusive and comprehensive approach to problem-solving.
Emotional and Psychological Support: AI technologies, including chatbots and virtual assistants, can provide emotional and psychological support to individuals facing uncertainty about the future. By delivering personalized advice and support, AI can help mitigate anxiety and stress related to potential societal changes or personal circumstances.
Fostering Resilience through Community Engagement: AI can aid in building resilient communities by facilitating communication, coordination, and resource allocation. It can ensure that communities are better prepared for disruptions and more capable of initiating grassroots responses to crises.
Redefining Human Potential and Creativity: As AI takes over routine and computational tasks, it can free humans to engage in more creative and interpersonal activities, potentially leading to a renaissance in arts, sciences, and humanities. This shift could redefine human roles in society, emphasizing innovation and creative problem-solving.
By leveraging AI in these ways, we can potentially transform the anticipation of collapse or demise into proactive strategies for prevention and renewal. AI not only offers tools for analysis and problem-solving but also enables a broader and more empowered engagement with the challenges and opportunities of the future, encouraging a collective effort towards a sustainable and thriving civilization. |
Question to ChatGPT: Whilst indeed reasonable, that speculative response emphasizes the ability for AI to enable objective responses to the prospect, the question was rather how AI might enable more fruitful subjective responses, potentially through the elaboration of new metaphors, for example
Focusing on how AI can foster fruitful subjective responses and assist in generating new metaphors provides a compelling perspective on managing the emotional and psychological aspects of societal change. AI can act as a catalyst for reframing narratives about collapse, renewal, and the future of civilization in ways that resonate on a personal level. Here’s how AI might aid in this transformative process: Generating New Metaphors and Narratives: AI's capability to process and analyze vast datasets, including cultural, historical, and social media content, allows it to identify and create meaningful metaphors that resonate with diverse audiences. These metaphors can help people conceptualize complex scenarios related to societal changes in more accessible and relatable terms.
Enhancing Artistic Expression: AI can collaborate with artists, writers, and filmmakers to explore new forms of expression that capture the human experience of facing and adapting to change. By combining AI’s analytical capabilities with human creativity, new genres of art and literature can emerge that reflect contemporary challenges and aspirations.
Facilitating Emotional Resonance through Personalization: AI can personalize the delivery of content and interactions based on individual psychological profiles, cultural backgrounds, and personal histories, making the engagement deeply relevant and emotionally resonant.
Creating Virtual Experiences and Simulations: AI can create detailed simulations and virtual reality experiences that allow individuals to "live" potential future scenarios, making the abstract concept of societal changes more immediate and experientially real.
Building Community and Dialogue: AI can help build virtual and real-world communities where these new metaphors and narratives are discussed and evolved. By facilitating dialogue across diverse groups, AI can help forge a shared understanding and collective narratives that empower communities.
By employing these strategies, AI can play a crucial role in enabling more fruitful subjective responses to societal challenges, helping individuals and communities envision and move towards a hopeful future through the power of new metaphors and personalized engagement. |
The possibility of renewal, following any form of collapse, currently invites optimistic interpretation in terms of "renaissance" -- with its sexual connotations (Challenges of Renaissance: suggestive pattern of concerns in the light of the birth metaphor, 2003; Post-Apocalyptic Renaissance of Global Civilization: engaging with otherness otherwise? 2018)
Question to ChatGPT: Given the manner in which the prospect of renewal tends to be framed in terms of "renaissance", and the sexual implications of that metaphor, a question is how mathematicians can reframe their recognition of creativity with such experiential implications. Any reference to renewal is consistent with the extensive mathematical insight into cycles, although their subjective implication for mathematicians is far less evident
The concept of "renaissance," commonly associated with renewal and rebirth, carries both cultural and, implicitly, sexual connotations of creativity and new beginnings. This metaphor can indeed be enlightening when considering how mathematicians view their own cycles of creative renewal in their work. The connection between mathematical cycles and personal experiences of renewal or creativity, while not often explicitly discussed, offers a rich terrain for exploration. Here's how mathematicians might reframe their recognition of creativity, drawing from both the metaphor of a renaissance and the mathematical insight into cycles: Cyclic Nature of Mathematical Discoveries
Mathematical Renaissance as a Personal Journey
Integration of Personal Experience with Mathematical Insight
Broader Implications of Cyclic Renewal
In these ways, mathematicians can reconceptualize their engagement with mathematics not just as a pursuit of knowledge but also as a deeply personal and cyclic journey of renewal and creativity. This reframing could enrich their understanding of their work's impact on their personal lives and vice versa, integrating the cognitive and experiential aspects of their careers in a holistic manner. |
Question to ChatGPT: Earlier in this exchange it was suggested that wormholes and black holes could be explored metaphorically as framing sexual engagement in the imagination of physicists. The speculative question is how such a metaphor (given its provocative connotations) could be related to that of renaissance and renewal -- whether for a global civilization or an individual.
Integrating the metaphors of wormholes and black holes with the concepts of renaissance and renewal offers a rich, multi-layered way to think about transformation, whether in the context of individual lives or global civilization. These astrophysical phenomena can provide vivid imagery for describing profound changes, transitions, and rebirths. Wormholes: Pathways to Renaissance: Wormholes in physics are theoretical tunnels through spacetime that can connect extremely distant points in the universe instantaneously. Metaphorically, these can symbolize rapid or transformative shifts that allow for bypassing traditional paths or barriers, akin to sudden breakthroughs or leaps in understanding that lead to a renaissance:
Black Holes: Consuming the Old to Birth the New: Black holes are regions in space where the gravitational pull is so strong that nothing, not even light, can escape. While often viewed as destructive, black holes can also be seen as areas of intense consolidation and transformation of matter and energy:
Synthesis with Renaissance and Renewal: Combining these metaphors, the journey through a wormhole or the transformation at the edge of a black hole can mirror the process of renaissance and renewal, where old forms and ideas are either rapidly transitioned into new states or intensely transformed to emerge anew. In both cases, the focus is on the emergence from these processes:
These metaphors provide powerful imagery for discussing personal and societal change, suggesting that even the most challenging or isolating experiences (black holes) or the most revolutionary leaps (wormholes) are part of the broader processes of growth and renewal inherent in the concept of a renaissance. They encourage a perspective that values transformation and posits that from the depths of challenge or the leaps of innovation, new beginnings can and do emerge. |
Reference is made to the variously anticipated collapse by Stan Cox (Eco-Collapse Hasn’t Happened Yet, But You Can See It Coming, CounterPunch, 30 April 2024). This notes the recently updated simulation of The Limits to Growth model with a sobering concluding remark:
As a society, we have to admit that, despite 50 years of knowledge about the dynamics of the collapse of our life support systems, we have failed to initiate a systematic change to prevent this collapse. It is becoming increasingly clear that, despite technological advances, the change needed to put us on a different trajectory will also require a change in belief systems, mindsets, and the way we organize our society. (Arjuna Nebel, et al, Recalibration of Limits to Growth: an update of the World3 model, Journal of Industrial Ecology, 28, 2024, 1)
Any such surprise at the lack of action on the matter over 50 years could be curiously matched by surprise at the failure to "recalibrate" the model in the light of any parameter indicative of such systemic negligence as a psychosocial phenomenon (Variety of System Failures Engendered by Negligent Distinctions, 2016). This could be understood as a feature of "silo mentality", as previously discussed (Modelling silo thinking and resistance to integrative perspectives; Modelling strategic avoidance under conditions of uncertainty, 2024). With civilization effectively falling into a "black hole", such a hole merits exploration as significantly sustained by a silo mentality (Reframing psychosocial silos as "black holes" of communication space? 2024).
The event horizon characteristic of an astrophysical black hole, and the manner in which communication flows are distorted, invites a comparison between silo thinking and ADHD (Attention deficit hyperactivity disorder). Silo dynamics are readily recognized as hyperactive, if only in response to the 24/7 news cycle. Their attention deficiency is readily recognized in response to domains beyond their mandate.
Whether as a wormhole or a black hole, the dynamics are explored by physics as a vortex -- a swirling attractor familiar in whirlpools and tornadoes. As a metaphor it is understood as a dangerous or bad situation in which one becomes progressively more involved and from which one cannot escape. As such it accords with the experience of financial black holes -- and the public debt of many countries.
The question is whether the conception and design of global models by mathematicians should "conform" in some way to the helical forms through which they are framed in nature, as discussed separately (Conformality of global modelling to cognitive appreciation of crises? 2021). This contrasts with other approaches to any mind map of potential civilizational collapse (Mind Map of Global Civilizational Collapse: why nothing is happening in response to global challenges, 2010). The spiralling characteristic recognized in crises of crises -- if only experientially -- then suggests depictions such as the following in anticipation of any "perfect storm", reproduced from a detailed discussion with related animations (Convergence of 30 Disabling Global Trends: mapping the social climate change engendering a perfect storm, 2012).
Representation of trends engendering together a hurricane-like vortex into which society is drawn or from which it might escape |
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Mutual reinforcement of a system of 30 disabling global trends | Mutual reinforcement of a system of 30 enabling global trends |
Reproduced from Convergence of 30 Disabling Global Trends (2012) |
Curiously it is René Descartes who discussed from 1633 the role of vortex energy as fundamental to the universe; more curiously this corresponds to Dreamtime depictions of Aboriginal Australians (I. J. Ikävalkom, Vortex of Descartes: Cartesian and Aboriginal Cosmology, Basye Vortex, 7 September 2009). Vortex theory has been exlored in relation to the unconscious (Imre Hermann, The Unconscious and the Instincts from the Standpoint of the Vortex Theory, The Psychoanalytic Review, 26, 1939, 1). Given the current importance given to narrative, the perspective offered by Juliet Mitchell merits attention (The Vortex beneath the Story, Whose Freud?: the place of psychoanalysis in contemporary culture, 2008).
Considerable controversy has been engendered with respect to the Spanish-Amercan novel by José Eustasio Rivera (La Voragine, 1924; The Vortex, 2003), as discussed by Susan Isabel Stein ("La vorágine": The Symbolics of Masculine Logic and the Open Vortex(t), Bulletin of Hispanic Studies, 72, 2). This offers a vision of nature and humanity as grotesquely horrifying. The narrative confronts the hideousness of human exploitation by problematizing a social reality which has remained idealized or effaced in modernismo.
In a discussion of From Proto-Reality to the Act (Angelaki: Journal of the Theoretical Humanities, 5, 2000), Slavoj Zizek makes the following points with regard to "vortex":
Given the mathematical insights into the nature of vortices, it is potentially fruitful to compare them with mandalas as a traditional means of visually configuring the implied complexity -- especially since in their yantra form they invite description in geometric terms. To the extent that they are descriptive of a black hole, a mandala is especially indicative of a complex of cognitive dimensions. Whilst a black hole has been associated with a vagina (as noted above), more controversial is the extent to which mandalas are themselves associated with vaginas -- as indicated by the extensive references and imagery in that regard (colouring books, stickers, T-shirts, and the like).
It is therefore intriguing to note that for mathematicians, E8 is any of several closely related exceptional simple Lie groups, linear algebraic groups or Lie algebras of dimension 248. Visually their depiction invites comparison with that of mandalas, as has been variously noted (E8 - a modern mandala? Perspective, 24 April 2008; Bruce Sterling, E8 Theory of Everything Mandala, Wired, 23 November 2007; Melissa Hill, Meditating on Modern Physics: mandalas from scientific thought, Pantheos, 14 May 2019). Its implications as a sphere in dynamic terms are explored in some detail by Thomas J. McFarlane (The Integral Sphere: a mathematical mandala of reality June 2004).
Question to ChatGPT: Given the degree of resemblance in the visualizations of the E8 Lie groups and some traditional mandalas (or yantras), the speculative suggestion regarding the black hole as a form of vagina in psychosocial terms, and the many references to vagina mandalas (and their representations), could you comment on the potential implications of this provocative cognitive nexus
The provocative cognitive nexus connecting the visualizations of the E8 Lie group, traditional mandalas or yantras, and the symbolic interpretation of black holes as a form of vagina in psychosocial terms presents a fascinating interdisciplinary confluence of mathematics, spirituality, and psychoanalytic symbolism. This connection invites an exploration of how universal patterns manifest across different fields of knowledge and cultural expressions, potentially revealing deep insights about human cognition, symbolic thinking, and our search for meaning. Here’s an exploration of the potential implications: Mathematical and Symbolic Symmetry
Metaphorical and Psychoanalytic Dimensions
Implications for Interdisciplinary Study
In conclusion, the provocative cognitive nexus you describe highlights a fascinating area of study that cuts across traditional academic boundaries. It underscores the potential for using universal patterns and symbols to bridge diverse fields and explore the profound connections between the cosmos, human cognition, and cultural symbolism. This interdisciplinary approach not only enriches our understanding but also celebrates the complexity and interconnectedness of all forms of knowledge. |
Especially challenging -- and offensively provocative to many -- is the controversy evoked by any association of the vagina with the cognitive integration implied by the mandala (and the E8 by extension). The challenge is exemplified by the correspondence between the use of asterisks in printed communication of swearwords and their use in avoiding explicit reference to deity -- as with G*d (Rebecca Roache, How the f*** do asterisks work? Oxford Academic, 2023; David Marsh, The risks of using asterisks in place of swearwords, The Guardian, 23 Juy 2012; Yehuda Shurpin, Why Write "G‑d" Instead of "G-o-d"? Chabad). Curiously "f***" now features very extensively in public discourse, media entertainment and executive decision-making (Mysterious Complementarity between Capitalism and Arsenalism: metaphors crucial to sustainability and the crisis of the times, 2020; The Coalition of the Willy: musings on the global challenge of penile servitude, 2004).
The challenge is highlighted by the degree to which it is meaningful to describe imperialism as having "f***" colonial territories -- now finding itself "screwed" in return. Such language is similarly meaningful in description of the relationship between Ukraine and Russia, or between Israel and Palestine. In cognitive terms, use of "screwed" is strangely relevant to the dynamics of the engagement with a vortex.
As a preliminary means of clarifying the issues highlighted. a representation of the E8 is included (below left), together with that of the traditional Sri Yantra (below centre). A relevant comment on its mathematical construction is provided by Alexei Pavlovich Kulaichev (Sriyantra and its Mathematical Properties, Indian Journal of History of Science, 19, 1984, 3). Indicating its continung interest for mathematicians, related comments include:
In discussing Solving the Sri Yantra in quest of its "optimal" configuration, the Sri Yantra Research Centre notes that in addition to the planar representation (below centre), there is a pyramidal form called Meru (represented separately). The third and rarest form is the spherical form called Kurma (represented separately). Some examples of the latter resemble the omphalos held to represent the navel of the world in Ancient Greece. The image below right is an adaptation of the traditional Shao Yong circle, historically relevant to the clarification of binary logic fundamental to computer operation, as initially explored by Gottfried Leibniz. As the founder of the Arya Maitreya Mandala order, Anagarika Govinda was author of The Inner Structure of the I Ching, the Book of Transformation (1981)
Indication of visual resemblances between contrasting integrative symbols | ||
Representation of E8: 248-dimensional unique complex Lie algebra |
Sri Yantra in diagrammatic form, showing how its nine interlocking triangles form a total of 43 smaller triangles. | Representation of transformations identified within the set of 64 hexagrams of the traditional I Ching. |
Jgmoxness, CC BY-SA 3.0, via Wikimedia Commons | HST108, Public domain, via Wikimedia Commons | Adaptation of the Shao Yong circle |
This argument frames the question as to whether the fundamental issues implied by the static images above invite more indicative dynamic visualizations of any cognitive representation of a "vortex" -- however controversial.
The image on the left below was generated by DALL-E following a prompt via the ChatGPT Scholar-ai plugin, which gave rise to the following response.
If you were to ask DALL-E to create an image of a "vagina mandala," you would need to provide a textual description that is both clear and detailed. Here’s how you might approach it: You could specify "Create an artistic representation of a mandala inspired by the theme of femininity and natural forms, incorporating abstract and symbolic elements that suggest the concept of a vagina without being explicit." This type of description helps guide the AI to generate an image that is abstract and symbolic rather than explicit, aligning with content guidelines and respecting sensitivity around the subject.... For projects that involve sensitive or complex symbolic content, it's crucial to frame requests in a way that aligns with these considerations, potentially supplementing or substituting AI tools with human artistic input or other digital art tools for greater control and sensitivity... Here is the artistic representation of a mandala inspired by the theme of femininity and natural forms. The design incorporates abstract and symbolic elements that subtly suggest the concept of a vagina, crafted to be tasteful and suitable for a general audience. You can view and interact with the image. |
ChatGPT declined to use DALL-E to generate the Sri Yantra. The animation on the right below is an experimental dynamic adaptation of the Shao Yong circle (above right). It focuses only on one particular type of relationship between the 64 hexagrams. The simple dynamic, using a shifting pattern of colours between quadrants, is designed to suggest the dynamics of a vortex. Much more complex patterns -- with more attractively "sexy" connotations -- could be envisaged by incorporating and phasing the other relationships between the hexagrams indicated above. ChatGPT assisted in the development of the X3D program enabling the animation below..
Experimental use of AI to enable visualization of the cognitive challenge of vortex dynamics | |
"Vagina mandala" generated by DALL-E | Animation indicative of vortex dynamic between hexagrams |
The pattern of hexagrams has been associated with musical tones, suggesting appreciation of dynamic connectvity through another modality (Aesthetic connectivity of patterns in music, 2024). Given the 64-fold pattern of the Kama Sutra, a mathematical perspective on the engagement with otherness is discussed separately (Reframing the Dynamics of Engaging with Otherness: triadic correspondences between Topology, Kama Sutra and I Ching, 2011).
ChatGPT was challenged to consider generating a dynamic version of the "vagina mandala" using SORA -- potentially by developing the static image (above left)
Using SORA (Spatial Operating Research Assistant) or similar advanced visualization and interaction platforms can indeed extend the concept of creating dynamic, interactive visualizations like a "vagina mandala" with added dimensions of user engagement and deeper exploration of themes.
Using a platform like SORA for a dynamic "vagina mandala" could not only enhance the visual and interactive appeal of the artwork but also deepen users' understanding and appreciation of its cultural and symbolic meanings. Here’s a detailed guide on how you might approach this project to create an artistic representation of a mandala inspired by themes of femininity and natural forms: Concept Development:
Design
Implementation in SORA
User Interaction Design
Testing and Feedback
Launch and Promotion
Ethical and Cultural Considerations: Always remain sensitive to the cultural and ethical implications of designing with themes related to femininity and natural forms. Engage with cultural consultants if necessary to ensure that the content is respectful and educational. By following these steps, you can use SORA to create a dynamic, interactive, and educational artistic representation of a mandala that thoughtfully embodies the themes of femininity and natural forms, providing an enriching experience for all users. |
The argument addresses the relationship between fundamentally disparate conceptual frameworks. The necessity for a focus on "disparate" can be variously discussed (Dynamics of N-fold Integration of Disparate Cognitive Modalities, 2021; Global Coherence by Interrelating Disparate Strategic Patterns Dynamically, 2019; Polyhedral clues to the dynamics of relating disparate ways of looking, 2022; Global ethical nexus of disparate challenges, 2022).
The interrelationship between the themes of this section can be suggestively configured together as shown in the tetrahedral animations below. On the left, each vertex is labelled within quotes as indicative of specific metaphorical connotations; the dual variant on the right has each theme as a face of the tetrahedron. The labelling of the edges suggests (very tentatively) how the respective vertices might be understood as related. The directional implications and emphases of the edges is suggested by the "arrow heads". Fortuitously, the dynamics of the rotation switches that diectionality, thereby offering a sense of the ambiguity of each relationship.
Tetrahedral configuration of thematic challenge of civilization? | |
Themes mapped to vertices | Themes mapped to faces |
Animations developed using Stella4D |
The tetrahedral facial presentation of themes is discussed separately in more detail (Comprehension of Singularity through 4-fold Complementarity, 2024). Of potential relevance to such conceptual configuration is tetrad formalism as an approach to general relativity. This. generalizes the choice of basis for the tangent bundle from a coordinate basis to the less restrictive choice of a local basis, i.e. a locally defined set of four linearly independent vector fields called a tetrad or vierbein. It is a special case of the more general idea of a vielbein formalism, which is set in (pseudo-)Riemannian geometry.
Although a representation can be conveniently presented in 3D -- necessarily an advance on preferences for 2D -- it is appropriate to recall that this is itself a misleading convenience, given the probability that what now merits understanding calls for a 4D configuration, as with indicative use of tesseract for logical opposition (Oppositional logic? 2018; Oppositional Logic as Comprehensible Key to Sustainable Democracy, 2018). Some of the issues from a mathematical perspective are summaruzed by Jordana Cepelewicz (What Makes 4D Weirder Than All Other Dimensions? Quanta Magazine, 13 May 2024)
Given doubts regarding appropriate wording of the edge-relationships in the tetrahedral nexus, the following initial proposal was put to ChatGPT for potential refinement.
Question to ChatGPT: In this exchange there is an implied degree of correspondence between: black hole, mandala, vagina, and silo thinking -- each understood in metaphorical terms and from a cognitive perspective. These are each positioned as the vertex of a tetrahedron. Tentative wording for the nature of each of the 6 bi-directional relationships is: Black hole / Mandala (Cognitive integration), Black hole / Silo thinking (Unchecked obsession), Black hole / Vagina (Vortical attraction), Silo thinking / Mandala (Systemic isolation), Silo thinking / Vagina (Cognitive sexualization), Mandala / Vagina (Sexualization of integration). Can you improve on that wording, or comment otherwise
Using a tetrahedron to explore the metaphorical and cognitive relationships between black hole, mandala, vagina, and silo thinking is intriguing and rich with potential for deep symbolic analysis. The tentative descriptions for the bi-directional relationships provide a good starting point for exploring these connections. Here’s an attempt to refine the wording and provide additional insights:
Commentary: The model intriguingly sets up a framework for understanding complex interrelationships through metaphorical and cognitive lenses. By refining the descriptions of these relationships, we can better capture the nuances of each connection, emphasizing both the complementary and the contrasting aspects of how these concepts interact. This approach not only deepens our understanding of each element but also how they influence and reflect broader psychological and cultural narratives. Furthermore, this model could serve as a basis for discussions in fields ranging from cognitive science to cultural studies, offering a structured yet flexible way to explore how different concepts symbolically and functionally relate to one another in human thought. |
Intriguingly the vertices indicated in the animation on the left (above) can be understood as attractors competing in contrasting and complementary ways -- potentially to be explored as configured in a tensegrity.
Question to ChatGPT: A more conceptually systemic mapping could be made onto a tensegrity tetrahedron. In such a case the compression struts would be indicative of intractable "distinctions" and the tension links would be indicative of associative "correspondences". In which case could you split the previous link labels in those terms.
The idea of using a tensegrity structure to model the metaphorical and cognitive relationships among the concepts of black hole, mandala, vagina, and silo thinking is both innovative and symbolic. Tensegrity, a portmanteau of "tension" and "integrity," is a structural principle that employs a combination of discontinuous compression elements (struts) and continuous tensile elements (cables or tendons). This model perfectly suits conceptual mappings where some relationships are more about distinct separations or contrasts (compression) and others about connecting links or associations (tension). Assigning Tensegrity Elements to Conceptual Relationships: In the tensegrity model of these relationships, the compression struts could represent intractable distinctions—relationships where the concepts fundamentally differ or are in opposition. The tension cables would then represent associative correspondences—relationships where the concepts are interconnected or synergistic. Here's how your previous mappings could be distributed into this tensegrity framework:
Commentary on Tensegrity Model Application: Using tensegrity to model these relationships allows for a dynamic representation of how these concepts interact. The compression struts signify the robust, often rigid distinctions that can exist, while the tension cables illustrate the flexibility and connectivity among ideas, emphasizing how they can stretch and maintain balance despite their differences. This structure not only visually represents but also helps in understanding the stability and tension within conceptual relationships. This approach can deepen our understanding of how distinct ideas interact in a complex system, reflecting both their separations and connections. It also serves as a powerful metaphor for discussions in cognitive science, psychology, and cultural studies, providing a structured yet flexible way to explore symbolic relationships in human thought and culture. |
Of particular interest from a mathematical perspective, and that of cognitive architecture, is the work on tensegrity of Marcelo Pars, and specifically on tetrahedral structures -- of which a selection of images are reproduced below. Those on the right feature in a discussion of Mathematics, tetrahedron, tensegrity. These can be considered indicative of the complex dynamic nature of the 4-fold cognitive nexus.
Tetrahedral-based tensegrity configurations | ||
4-strut 10-string tensegrity | Truncated tetrahedral tensegrity | |
Reproduced with permission from Marcelo Pars (Tensegrity). See also interactive 3D variants |
Question to ChatGPT: The architectural constraint for a tetrahedral tensegrity is such that the simplest appears to require 10 tension elements linking the 8 vertices (of the 4 struts), each vertex being 3-valent. Can you offer conceptual wording in response to that "knowledge architecture" design requirement
The architectural constraints of a tetrahedral tensegrity structure, requiring a more complex network of tension cables and compression struts, indeed presents a fascinating challenge when trying to map conceptual relationships onto such a structure. This added complexity allows for a richer and more interconnected representation of how these concepts might dynamically interact, not just in pairs but as a complete system where each element influences and is influenced by multiple others. Reframing Conceptual Relationships in a Tensegrity Tetrahedron: Given the requirement of a tetrahedral tensegrity structure to have 10 tension elements linking the 8 vertices (formed by the ends of the 4 struts), each vertex being 3-valent, we can imagine a more intricate web of interactions among the four concepts: black hole, mandala, vagina, and silo thinking. Here’s how you could conceive of this:
Suggested Wording for Each Tension Cable: Here, each cable can be thought of as representing a specific kind of relationship or interaction, potentially highlighting different aspects or dimensions of the relationships than previously considered:
Conceptualizing the Tensegrity Structure: The design of a tensegrity structure for these concepts not only helps in visualizing the balance and tension between these ideas but also in understanding how they might collectively influence a system. Each connection or cable could represent different dynamics or forces at play, illustrating a complex web of interactions where changes in one relationship could impact the stability or character of others. This model encourages a holistic view of these relationships, moving beyond binary interactions to appreciate the multi-dimensional interdependencies that shape our understanding of complex concepts. |
Promoted through the work of Buckminster Fuller (Synergetics: Explorations in the Geometry of Thinking, 1975), the psychosocial implications of tensegrity can be variously explored (Transcending Psychosocial Polarization with Tensegrity, 2021; Eliciting Patterns of Global Consensus via Tensional Integrity, 2023)
The argument can be taken further -- speculatively -- in the light of the continuing mystery of the many Roman dodecahedra discovered. Each of their 12 faces has a circular hole of varying diameter, with the holes connecting to the hollow center, and each corner having a protruding knob. One of a number of hypotheses is that it was the basis for a form of mathematical game, making various use of threads to be wound between the knobs (Roman Dodecahedrons Part II, Tinkerings, 17 June 2020). It might then be compared to Rubik's Cube in the light of the argument by David Singmaster (Utility of Recreational Mathematics, The UMAP Journal, 37, 2016, 4).
Another possibility is that the Roman dodecahedron offered a means to configure the truncated tetrahedral tensegrity (depicted above right) -- through a form of ritual game using mnemonic threads. Given the importance associated with the relations within the pantheon of 12 paired Greco-Roman gods and goddesses in that period (Dii Consentes or Twelve Olympians), the pairs could have been associated with six struts -- each extreme indicative of one of the pair -- with the challenge of configuring them meaningfully. This resembles the current challenge of Rubik's Cube or that of the more complex Magic Dodecahedron (Megaminx). By selectively passing the struts through the holes, the challenge would have required use of the threads to link them together -- effectively constructing the early Dodekatheon, for which the dodecahedron served as a form of template. Appropriately the Dodekatheon was associated with the omphalos (mentioned above), typically depicted with a tracework of vines. The current relevance of devices like the Roman dodecahedron, Chinese puzzle balls and Rubik's Cube is discussed separately (Time for Provocative Mnemonic Aids to Systemic Connectivity? 2018; Harmonizing Dissonance via a Rubik's Cube Framework, 2024).
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