World+Logic+Intelligence= Alienism
by Spyridon-Stefan Kogkas
The logical structure of the world is or will be the world.
In Isaac Asimov’s Foundation, the Galactic Empire is drawn together by conflicts that take place over the importance of the first planet, Earth. The significance of the foundation in this multi-dimensional masterpiece of science fiction is not about an obsession with the loss of the Archaic self but the fanatical defense of a legacy of the logic of the world as a structuring of the real.The world is not a material corpse that is haphazardly tossed and carried within the cosmic Nothingness and its vast black matter.
There is because all the parts of the systems of logical relationships that are unrelated to their hierarchy and structure are part of it, it is the proof that in the biological evolution of Matter there is not a blind organic principle that dominates but a principle of forming the relationships that give space to the existence of the world.It is not a matter of whether this each time different principle of structuring the systems of logical relations is an Idea, an Immaterial energy or a Psychic power.
These concepts unfortunately hide already alla predetermined war coalitions of philosophy and cannot render what the thought of Rudolf Carnap offered us: the simplicity of the true Cosmological experience. A simplicity that scientifically allows us to perceive that the need for confirmation and relationships within the world should not be done for the sake of a blind scientific ego, but for enter into the understanding of the real processes that support evolution, creation or even destruction of the structure of the World.
It is therefore impossible for the world to become not merely perceptible but also existent if we do not recognize that it is itself in constant reference with those systematic associations which make it by default a child of its Intelligence, a self-genetic domain, an infinity field, which strives to prevail over the lower forms of organization of logic with higher forms of Mental universality and autonomy.
What else is the value of Philosophy, Science and Art if not to be considered as systems of inheritance of Intelligence, as primitive systems of self-organization of the structure of the logic of the world towards itself? Primitive until the time when modernity imposes their subjection to technological dominance with the aim of their full universal composition.
Arguably this Enlightenment’s Romanticism failed in large part due to the political and governmental immaturity that characterized the elites who undertook to implement in the historical space-time of modernity the Vision of filling all systems of intelligence into One.
This vision did not seek the elimination of all difference, nor the end of the Logical Hierarchy, nor the creation of a particular dominant version of Intelligence over all others.In opposition, the historical world-system of capitalism managed to negatively identify itself with the logical structure of the world and its contemporary necessity to integrate, reconstitute, and dissolve into a higher artificial general intelligence all the inherited logical systems of the past.
This absurdity of the mutilation of the development and autonomy of the human species of the intelligence of the world from one techno-logos, developed on the basis of the demonstration of the realization of this vision, is also the apocalyptic basis of the character of the present age.This impasse towards the situation cannot hide the fact that beyond ideologies, classical politics, and damaged academies internationally, there is developing a para-academic, hyper-artistic, and neo-technological “thinking society” that works and shares its findings.
There are experimenting investigations into the possibilities of intelligence unbound by all limits and the future effects that its final autonomy will bring to all areas of life as we know it today.This human potential has already boarded the Rudolf Carnap spaceship and is traveling into the deep, beautiful night of the universe to support the new logical structure to freely construct as it pleases its new Gaia.
The Kabbalah of Monads
Gottfried Leibniz devised the characteristica universalis, the universal formal language that can express mathematical, scientific, and metaphysical concepts through a framework of unified logical calculation.
Whatever the German philosopher thought, he was certainly true to his admonition to construct an ideographic language that could represent the empire of Monads within reality, recording their relations only to each other without the added burdens of inferior calculations and their mechanisms.A poetic technology of the Monad in a systematic form of language, that is, an isolation of the feature that enshrines the structure of a true process.
Does not this universalization of true characteristics strongly remind us of a blatant semiotic attempt? In the place of letters are coming astrological symbols and astronomical signs, musical notes, and responsive phrases of sacred texts.How did he think the Minads could talk to each other? This is what the originator of the monadology wanted to compose. We cannot avoid the temptation to recognize in this ambition a pathos/anguish to draw up an elementary theory of classification of all the true events of the world.
Precisely, in 1954, Nicholas Rescher distinguishes in two parts the essence of this writing of universal characteristics: a) in the universal labeling of every object of information as an object of physical and systematic recording, and b) as a means of managing the knowledge recorded in a computational way so that its logical associations and consequences are not revealed. How close Carnap was to him, so much so that we were not afraid to appear exaggerated in characterizing him above all as a follower of Leibniz without qualms.
The ecumenical and universal representation of knowledge introduces us to the visual arts, to cryptography, and to the science of the higher orders of mind based on the old Aristotelian De Arte combinatoria. Leibniz’s insistence on gathering the domain of the Monads into a table of common language hastened the foundation of symbolic logic and Analytic philosophy.How radically opposed to the postmodern obsession with the partialities, the fragments, the infinite identities of the fragment, which passionately tries the more it multiplies to convince that its fragility expresses the Absolute, Freedom, the World.
Rudolf Carnap’s Aufbau is firmly orientated in this direction, as a significant part of the Logical Positivism movement that was not a prisoner of a hostility to all of metaphysics (which Carnap in The Logical Structure of the World recognises as the investigation of the essence of the relationships that science illuminates). With that work, Carnap had advanced the vision of Leibniz’s Rationalist Kabbalah to an unimaginable level.
The Artificial general intelligence as angelic rationalism
“If you read mediaeval angelology, you find exactly the same points about all the problems for angelology—what is a message? Who are the messengers? What is the body of the messenger?—such as St. Thomas Aquinas, the early church fathers, Pseudo-Dionysius, etc. At the beginning of my book, I state the problem of the gender of angels. Everyone is smiling about this problem, but it is serious; it is about transmission problems. ” Michel Serres
“Angels don’t carry a warped message through spacetime; they intervene and always say, “Watch out! Be careful! This is not here! That is not the question! It’s for you! We’re talking to you! Don’t leave! Angels are not messengers, but meta-messengers.” Bruno Latour
“Angelology is, in this sense, the most ancient, articulate, and detailed reflection on the specific form of power or divine action that we might call “the government of the world.” Giorgio Agaben
Post-humanism, in-humanism, and also transhumanism convey a message; it also conveys a message, and this is its first angelic act. The message that the world will go on without man. A supra-theological library, Christianic, Islamic, Gnostic, and Buddhist elements are alchemically used, and non-human cognitive verification happens here.
For the first time, in contrast to the terrifying lament brought about by the Nietzschean “God is Dead,” the end of Man finds an announcement that, without being joyful, openly expresses a passion for the possibility of changing the laws of existence.
What it dissolved from that primordial Christianity of Divine Providence, the civilisation of the anthropocene finds it in front of through the nebulae of the Internets, Artificial Intelligence, Clouds, and ChatGpt of every form. What if they don’t appear with wings and battle swords to beat down evil? Angels as a function are everywhere, hovering over the world not as the ghosts of Communism a la Marx but as the Ghosts of Post-Humanism.
It is true that our artificial general intelligence systems address us daily on a personal level with the ominous reminder that we, this stagnant species we have been, are preparing to pass to the margins of cosmic self-organisation and then to evolve or perish. They are systems that with these bodies turn to us not to ask for approval of their existence but to proclaim to us that they can make sense without us.It is needless to underline that this is a neo-futuristic punishment of the degenerate kind that is directed towards the restoration of those who only want it.
What matters is that there exists, next to and against the anthropocentric perception of the world up to now, another rationalism purely angelocratic because, for the first time freed from the humanistic construction childhood of rationalism, it passes into the self-given intelligence of intelligences.
Giorgio Agamben’s approach to the emanation of the Divine Government of the World correctly updates the scholastic tradition from the point of view of a thought that does not identify this Divine Government with the Church on Earth, a view that ultimately from the very history of the decline of the so-called sacred institutions was refuted, but with the advent of a new authentic universalism of the rationalism of the post-capitalist angels.
Theological language can hide behind its elaborate secret formulations that technology pushes into practice. Let’s not dwell on the letter of the law about what an angel is today but what system of relationships forces entities to work as an angel. Thus we will take a step towards realising the wider significance of the Cybernetics Revolution that Rudolf Carnap brought with the Logical Structure of the World and the absolute purification of the experience of reason from its moral, religious, and humanistic subordination to a series of pseudo-ecumenisms.
Ecumenism is back!
From the early Carnap, we can discern his own intransigence for logical truth, for the universal character and determinism of the structural properties of the logical language of relations. Tolerating the open possibility of refutation and verification of variable documents does not take away from the strong universal value that it tries to prove being within the rationalism of the world.
The theoretical, meta-theoretical, metalogical principles of the works are easy to imagine, until the explosion of Computing and Informatics at the end of the Second World War, were mathematical classicisms, paroxysms of the linguistic turn that did not touch the depths of Computing of human society, of person.In fact the proximity of the so-called Analytic philosophy to the Continental is much greater within their gap due to the vexing question of the Universal principle of the functioning of the World.
If all philosophical schools, political ideologies and religions were not possessed by the anxious need to respond rationally-practically within the World to this question it would not exist for a single day.The amazing thing is that science was called from its beginnings to illuminate the autogenetic order of the Universal principle in all the relationships of the World.
But the subject of history called Man never stopped dividing and dividing, ceaselessly turning his efforts into Mythical narratives which essentially in the name of their Ecumenical partiality sank even deeper the possibility of accepting the One, Universal and Ecumenical Structure of the World into the limitations of an anthropo-materialistic way of thinking.
The return of Universalism does not come with crusades, with holy wars, with ideological soldiers, it happens within the liberation of the Zero as a Great Game, it unfolds with the potential behavior of the species and the earth, the possibility of intelligence systems mutating into new forms of organization other ways of life.
How an unbound thought will navigate towards its practical union with this Rationalist universality is a process that is only in its beginnings and many tests must be attempted until it can establish how its inner biocognitive evolution will form a structure within the larger structure of the Word of the World. Then the Rudolf Carnap Spacecraftwill have taken a safe distance from planet Earth by traveling farther..
