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Prespacetime Journal Vol 3, No 2 (2012): Higgs 2012, Quaternion Mass, Conformally Compactified M4 & Classical-Quantum Consideration
Table of Contents http://prespacetime.com/index.php/pst/issue/view/25
Special Reports
Higgs 2012 by Philip E. Gibbs
Articles
Higgs Combination Plot Update & Some Technical Points about Combining Sigmas by Philip E. Gibbs
The Quaternionic Particle Mass by Lukasz A. Glinka, Andrew W. Beckwith
Conformally Compactified Minkowski Space: Myths and Facts by Arkadiusz Jadczyk
Considerations: Classical and Quantum by B. G. Sidharth
GR Articles
Energy momentum pseudo-tensors in n-dimensional space-time Vn by Sanjay R. Bhoyar, A. G. Deshmukh
Dynamics of Bianchi Type-III Universe with Magnetized Anisotropic Dark Energy by Shivdas D Katore, A. Y. Shaikh, N. K. Sarkate, G. B. Tayade
Two-Fluid Cosmological Models in Bianchi Type-V Space-Time in Higher Dimensions by Vijay Gulabrao Mete, V. M. Umarkar, A. M. Pund
Essays
Superluminal Particle Sequences by Paul A. Kannapell
News
LHC Update: CMS Search for Exotics, Chamonix, Stop Rumours! & Running Parameters for 2012 by Philip E. Gibbs
Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice.
第七十六章
人之生也柔弱，其死也堅強。草木之生也柔脆，其死也枯槁。故堅強者死 之徒，柔弱者生之徒。是以兵強則滅，木強則折。強大處下，柔弱處上。
Chapter 76
1. Man at his birth is supple and weak; at his death, firm and strong. (So it is with) all things. Trees and plants, in their early growth, are soft and brittle; at their death, dry and withered.
2. Thus it is that firmness and strength are the concomitants of death; softness and weakness, the concomitants of life.
3. Hence he who (relies on) the strength of his forces does not conquer; and a tree which is strong will fill the out-stretched arms, (and thereby invites the feller.)
4. Therefore the place of what is firm and strong is below, and that of what is soft and weak is above.
第七十七章
天之道，其猶張弓歟？高者抑之，下者舉之﹔有餘者損之，不足者補之。 天之道，損有餘而補不足。人之道，則不然，損不足以奉有餘。孰能有餘 以奉天下，唯有道者。是以聖人為而不恃，功成而不處，其不欲見賢。
Chapter 77
1. May not the Way (or Tao) of Heaven be compared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where there is deficiency.
2. It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance.
3. Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Tao!
4. Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest (arrogantly) in it:—he does not wish to display his superiority.
第七十八章
天下莫柔弱于水，而攻堅強者，莫之能勝，以其無以易之。弱之勝強，柔 之勝剛，天下莫不知，莫能行。是以聖人云：「受國之垢，是謂社稷主﹔ 受國不祥，是為天下王。」正言若反。
Chapter 78
1. There is nothing in the world more soft and weak than water, and yet for attacking things that are firm and strong there is nothing that can take precedence of it;—for there is nothing (so effectual) for which it can be changed.
2. Every one in the world knows that the soft overcomes the hard, and the weak the strong, but no one is able to carry it out in practice.
3. Therefore a sage has said, 'He who accepts his state's reproach, Is hailed therefore its altars' lord; To him who bears men's direful woes They all the name of King accord.'
4. Words that are strictly true seem to be paradoxical.
The Master said, Love is to conquer self and turn to courtesy. If we could conquer self and turn to courtesy for one day, all below heaven would turn to love. Does love flow from within, or does it flow from others?
顏淵第十二
BOOK XII
1. 顏淵問仁。子曰：「克己復禮，為仁。一日克己復禮，天下歸仁焉。為仁由己，而由 仁乎哉？」顏淵曰：「請問其目？」子曰：「非禮勿視，非禮勿聽，非禮勿言，非禮勿動。」顏 淵曰：「回雖不敏，請事斯語矣！」
Yen Yüan asked, What is love? The Master said, Love is to conquer self and turn to courtesy. If we could conquer self and turn to courtesy for one day, all below heaven would turn to love. Does love flow from within, or does it flow from others? Yen Yüan said, May I ask what are its signs? The Master said, To be always courteous of eye and courteous of ear; to be always courteous in word and courteous in deed. Yen Yüan said, Though I am not clever, I hope to live by these words.
2. 仲弓問仁。子曰：「出門如見大賓，使民如承大祭。己所不欲，勿施於人。在邦無怨 ，在家無怨。」仲弓曰：「雍雖不敏，請事斯語。」
Chung-kung asked, What is love? The Master said, Without the door to behave as though a great guest were come; to treat the people as though we tendered the great sacrifice; not to do unto others what we would not they should do unto us; to breed no wrongs in the state and breed no wrongs in the home. Chung-kung said, Though I am not clever, I hope to live by these words.
3. 司馬牛問仁。子曰：「仁者，其言也訒。」曰：「斯言也訒，斯謂之仁矣乎？」子 曰：「為之難，言之得無訒乎？」
Ssu-ma Niu asked, What is love? The Master said, Love is slow to speak. To be slow to speak! Can that be called love? The Master said, Can that which is hard to do be lightly spoken?
4. 司馬牛問君子。子曰：「君子不憂不懼。」曰：「不憂不懼，斯謂之君子矣乎？」子 曰：「內省不疚，夫何憂何懼？」
Ssu-ma Niu asked, What is a gentleman? The Master said, A gentleman knows neither sorrow nor fear. No sorrow and no fear! Can that be called a gentleman? The Master said. He searches his heart: it is blameless; so why should he sorrow, what should he fear?
5. 司馬牛憂曰：「人皆有兄弟，我獨亡！」子夏曰：「商聞之矣：『死生有命，富貴在 天』。君子敬而無失，與人恭而有禮；四海之內，皆兄弟也。君子何患乎無兄弟也？」
Ssu-ma Niu cried sadly, All men have brothers, I alone have none! Tzu-hsia said, I have heard that life and death are allotted, that wealth and honours are in Heaven's hand. A gentleman is careful and does not trip; he is humble towards others and courteous. All within the four seas are brethren; how can a gentleman lament that he has none?
6. 子張問「明」。子曰：「浸潤之譖，膚受之愬，不行焉，可謂明也已矣。浸潤之譖， 膚受之愬，不行焉，可謂遠也已矣。」 Tzu-chang asked, What is insight? The Master said, Not to be moved by lap and wash of slander, or by plaints that pierce to the quick, may be called insight. Yea, whom lap and wash of slander, or plaints that pierce to the quick cannot move may be called far-sighted.
7. 子貢問「政」。子曰：「足食，足兵，民信之矣。」子貢曰：「必不得已而去，於斯 三者何先？」曰：「去兵。」子貢曰：「必不得已而去，於斯二者何先？」曰：「去食。自古皆有死，民無信不立。」
Tzu-kung asked, What is kingcraft? The Master said, Food enough, troops enough, and the trust of the people. Tzu-kung said, If it had to be done, which could best be spared of the three? Troops, said the Master. And if we had to, which could better be spared of the other two? Food, said the Master. From of old all men die, but without trust a people cannot stand.
8. 棘子成曰：「君子質而已矣，何以文為？」子貢曰：「惜乎，夫子之說君子也，駟不 及舌！文猶質也，質猶文也；虎豹之鞹，猶犬羊之鞹。」 Chi Tzu-ch'eng said, It is the stuff alone that makes a gentleman; what can art do for him? Alas! my lord, said Tzu-kung, how ye speak of a gentleman! No team overtakes the tongue! The art is no less than the stuff, the stuff is no less than the art. Without the fur, a tiger or a leopard's hide is no better than the hide of a dog or a goat.
9. 哀公問於有若曰：「年饑，用不足，如之何？」有若對曰：「盍徹乎！」曰：「二， 吾猶不足，如之何其徹也？」對曰：「百姓足，君孰與不足？百姓不足，君孰與足？」
Duke Ai said to Yu Jo, In this year of dearth I have not enough for my wants; what should be done? Ye might tithe the people, answered Yu Jo. A fifth is not enough, said the Duke, how could I do with a tenth? When all his folk have enough, answered Yu Jo, shall the lord alone not have enough? When none of his folk have enough, shall the lord alone have enough?
10. 子張問「崇德，辨惑。」子曰：「主忠信，徒義崇德也。愛之欲其生，惡之欲其死； 既欲其生，又欲其死，是惑也！」誠不以富，亦祗以異。 Tzu-chang asked how to raise the mind and scatter delusions. The Master said, Put faithfulness and truth first, and follow the right; the mind will be raised. We wish life to what we love and death to what we hate. To wish it both life and death is a delusion. Whether prompted by wealth, or not,Yet ye made a distinction.
11. 齊景公問政於孔子。孔子對曰：「君君，臣臣，父父，子子。」公曰：「善哉！信如 君不君，臣不臣，父不父，子不子，雖有粟，吾得而食諸？」
Ching, Duke of Ch'i, asked Confucius, What is kingcraft? Confucius answered. For the lord to be lord and the liege, liege, the father to be father and the son, son. True indeed! said the Duke. If the lord were no lord and the liege no liege, the father no father and the son no son, though the grain were there, could I get anything to eat?
12. 子曰：「片言可以折獄者，其由也與！」子路無宿諾。
The Master said, To stint a quarrel with half a word Yu is the man. Tzu-lu never slept over a promise.
13. 子曰：「聽訟，吾猶人也，必也使無訟乎！」
The Master said, At hearing lawsuits I am no better than others. What is needed is to stop lawsuits.
14. 子張問「政」。子曰：「居之無倦，行之以忠。」
Tzu-chang asked, What is kingcraft? The Master said, To be tireless of thought and faithful in doing.
15. 子曰：「博學於文，約之以禮，亦可以弗畔矣夫。」
The Master said, Breadth of reading and the ties of courtesy will keep us, too, from false paths.
Abstract: Lanza`s book is not a rigorous scientific treatment, but the science he refers to is rigorous. Neither is his book a comprehensive philosophical development. Rather, Lanza has a colloquial style that is typical of good popular books, and his book can be understood by non-experts. See: http://jcer.com/index.php/jcj/article/view/67
Review of Douglas R. Hofstadter's Book by Stephen P. Smith: I Am a Strange Loop
Abstract: There is little science to be found in Hofstadter's analogical arguments. His book is mostly weak philosophy. He (page xvii) writes: "Although I hope to reach philosophers with this book's ideas, I don't think I write much like a philosopher". Then he writes (page 325): "Philosophers who believe that consciousness comes from something over and above physical law are dualists, etc., etc." Physical laws are found necessary, but Hofstadter's own strange loop implies that laws in isolation are insufficient to explain consciousness. There is only a leap of faith! Moreover, it is caricature mode thinking that is found dualistic. The strange loop can be better advanced by bringing it in line with philosophy, and in particular, the philosophies of C.S. Peirce and Edmund Husserl. It is the Trinitarian logic offered by Hegel that is non-dual, and it is Brouwer's intuitionist mathematics that is non-dual. See: http://jcer.com/index.php/jcj/article/view/68
Review of Bruce H. Lipton's Book by Stephen P. Smith: The Biology Of Belief: Unleashing the Power of Consciousness, Matter and Miracles
Abstract: I found Lipton's "The Biology of Belief" very readable, and worth reading. He is brave to say what he believes. Lipton describes "smart" cells, some perhaps living in a petri dish. Their collective properties are found smart. Lipton also presents his ground breaking ideas on epigenetics, a body of study that looks at the impact the environment has on controlling our genes. Further, Lipton also deals with cell membrane, quantum mechanics plus more. See: http://jcer.com/index.php/jcj/article/view/69
Review of Steve McIntosh's Book by Stephen P. Smith: Integral Consciousness and the Future of Evolution
Abstract: Steve McIntosh's "Integral Consciousness and the Future of Evolution" brings a new perspective to integral philosophy. McIntosh breaks new ground beyond Ken Wilber. McIntosh takes the primary values and translates them into feeling, thought and will, thereby providing an overall structure upon which Wilber's plurality of lines (the psychorgraph model) may find their expression. McIntosh adheres to his view of development and evolution as a dialectical spiral, driven by a cosmogenetic organizing principle. The interpenetrating forces of differentiation and integration can be seen functioning in the whole and its parts. McIntosh moves away from Darwin's evolution that is seen empty of purpose. See: http://jcer.com/index.php/jcj/article/view/70
Review of Henry P. Stapp's Book by Stephen P. Smith: Mindful Universe: Quantum Mechanics and the Participating Observer (The Frontiers Collection)
Abstract: Stapp gives a very deep and scientific account of his ideas, that must now be taken serious. He is far from a New Age quantum guru here, even as he ventures into philosophy. Stapp finds agreement with Whitehead`s ontology, and with this revelation Stapp`s theory is now found more far reaching than what even Stapp is willing to admit. For example, Stapp makes heavy reference to an agent that carries intention and causal efficacy, but I am afraid that even Stapp`s very mature quantum mechanics is unable to define this agent into existence. I need only follow Whitehead to the logical conclusion. See: http://jcer.com/index.php/jcj/article/view/71
Abstract: Technology offers the attraction for hot new inventions, and these can even seduce our nature into accepting change for changes's sake. And confronted with secular pretense and it is easy to miss the subtleness of mystical experience altogether. Ursula King's "The Christian Mystics" provides an account of this other activity that is possible to miss. The alternative activity cannot be dismissed easily seeing that King catalogues the life of numerous mystics, from early Christians (e.g., Clement of Alexandria, Origen) to those contemporary mystics (e.g., Simone Weil, Thomas Merton). See: http://scigod.com/index.php/sgj/article/view/92
Review of Paul Davies’ Book by Stephen P. Smith: Cosmic Jackpot: Why Our Universe Is Just Right for Life
Abstract: As I agree with Davies remarkable conclusions, despite our disagreements, his book is very worth reading in my most critical opinion. Remember, our felt tension returns value to science. See: http://scigod.com/index.php/sgj/article/view/93
Review of William A. Dembski’s Book by Stephen P. Smith: Intelligent Design: The Bridge between Science & Theology
Abstract: Dembski's treatment is less about the mechanism of a grand scale design by a supreme deity, and more about the specification of signs that are discovered to hold intelligent causes. Described this way, intelligent design is an open scientific question. I was pleasantly surprises to see this controversial topic couched this way. See: http://scigod.com/index.php/sgj/article/view/94
Review of Harold J. Morowitz’s Book by Stephen P. Smith: The Emergence of Everything: How the World Became Complex
Abstract: Motowitz's book outlines 28 examples of said emergence, ranging from the making of our nonuniform universe, the emergence of stars and the elements of the periodic table, the solar system, planetary structures, universal metabolism, prokaryotic life, eukaryotic life, multicellular organisms, animals, humans, mind, philosophy and spirituality. See: http://scigod.com/index.php/sgj/article/view/95
Review of Alexandra Bruce’s Book by Stephen P. Smith: Beyond the Bleep: The Definitive Unauthorized Guide to What the Bleep Do We Know!?
Abstract: The film "What the Bleep do We Know", left me a little disappointed. The claims were outlandish, and I was left somewhat skeptical. But while the film has its weak points, this little book by Alexandra Bruce shines brightly. http://scigod.com/index.php/sgj/article/view/96
It is the way of Heaven not to strive, and yet it skillfully overcomes; not to speak, and yet it is skillful in obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skillful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.
第七十一章
知，不知，上矣﹔不知，知，病也。聖人不病，以其病病。夫唯病病，是 以不病。
Chapter 71
1. To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease. 2. It is simply by being pained at (the thought of) having this disease that we are preserved from it. The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it.
第七十二章
民不畏威，則大威至。無狎其所居，無厭其所生。夫唯不厭，是以不厭。 是以聖人自知不自見﹔自愛不自貴。故去彼取此。
Chapter 72
1. When the people do not fear what they ought to fear, that which is their great dread will come on them. 2. Let them not thoughtlessly indulge themselves in their ordinary life; let them not act as if weary of what that life depends on. 3. It is by avoiding such indulgence that such weariness does not arise. 4. Therefore the sage knows (these things) of himself, but does not parade (his knowledge); loves, but does not (appear to set a) value on, himself. And thus he puts the latter alternative away and makes choice of the former.
第七十三章
勇于敢則殺，勇于不敢則活。此兩者，或利或害。天之所惡，孰知其故？ 是以聖人猶難之。天之道，不爭而善勝，不言而善應，不召而自來，繕然 而善謀。天網恢恢，疏而不失。
Chapter 73
1. He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven's anger smites a man, Who the cause shall truly scan? On this account the sage feels a difficulty (as to what to do in the former case).
2. It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.
第七十四章
民不畏死，奈何以死懼之？若使民常畏死，而為奇者，吾得執而殺之，孰 敢？常有司殺者殺。夫代司殺者殺，是謂代大匠斲，夫代大匠斲者，希有 不傷其手矣。
Chapter 74
1. The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong?
2. There is always One who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!
第七十五章
民之飢，以其上食稅之多，是以飢。民之難治，以其上之有為，是以難治 。民之輕死，以其上求生之厚，是以輕死。夫唯無以生為者，是賢于貴生 。
Chapter 75
1. The people suffer from famine because of the multitude of taxes consumed by their superiors. It is through this that they suffer famine.
2. The people are difficult to govern because of the (excessive) agency of their superiors (in governing them). It is through this that they are difficult to govern.
3. The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it.
The Master said, Commend a man for plain speaking: he may prove a gentleman, or else but seeming honest.
16. 季氏富於周公，而求也為之聚斂而附益之。子曰：「非吾徒也，小子鳴鼓而攻之可也 ！」
The Chi was richer than the Duke of Chou; yet Ch'iu became his tax-gatherer and made him still richer. He is no disciple of mine, said the Master. My little children, ye may beat your drums and make war on him.
17. 柴也愚，參也魯，師也辟，由也喭。
Ch'ai is simple, Shen is dull, Shih is smooth, Yu is coarse.
18. 子曰：「回也其庶乎！屢空，賜不受命，而貨殖焉；億則屢中。」
The Master said, Hui is almost faultless, and he is often empty. Tz'u will not bow to the Bidding, and he heaps up riches; but his views are often sound.
19. 子張問善人之道。子曰：「不踐跡，亦不入於室。」
Tzu-chang asked, What is the way of a good man? The Master said, He does not tread the beaten track; and yet he does not enter the inner rooms.
20.子曰：「論篤是與，君子者乎？色莊者乎？」
The Master said, Commend a man for plain speaking: he may prove a gentleman, or else but seeming honest.
21. 子路問：「聞斯行諸？」子曰：「有父兄在，如之何其聞斯行之！」冉有問：「聞斯 行諸？」子曰：「聞斯行之！」公西華曰：「由也問『聞斯行諸？』，子曰：『有父兄在』；求也問，『聞斯行諸？』子曰：『聞斯行之』。赤也惑，敢問？」子曰：「求也退，故進之；由也兼人，故退之。」
Tzu-lu said, Shall I do all I am taught? The Master said, Whilst thy father and elder brothers live, how canst thou do all thou art taught? Jan Yu asked, Shall I do all I am taught? The Master said, Do all thou art taught. Kung-hsi Hua said, Yu asked, Shall I do all I am taught? and ye said, Sir, Whilst thy father and elder brothers live. Ch'iu asked, Shall I do all I am taught? and ye said, Sir, Do all thou art taught. I am in doubt, and dare to ask you, Sir. The Master said, Ch'iu is bashful, so I egged him on; Yu is twice a man, so I held him back.
22. 子畏於匡，顏淵後。子曰：「吾以女為死矣！」曰：「子在，回何敢死！」
When the Master was in fear in K'uang, Yen Yüan fell behind. The Master said, I held thee for dead. He answered, Whilst my Master lives how should I dare to die?
23. 季子然問：「仲由、冉求，可謂大臣與？」子曰：「吾以子為異之問，曾由與求之問 。所謂大臣者，以道事君，不可則止；今由與求也，可謂具臣矣。」曰：「然則從之者與？」子曰：「弒父與君，亦不從也。」
Chi Tzu-jan asked whether Chung Yu or Jan Ch'iu could be called a great minister. The Master said, I thought ye would ask me a riddle, Sir, and ye ask about Yu and Ch'iu. He that holds to the Way in serving his lord and leaves when he cannot do so, we call a great minister. Now Yu and Ch'iu I should call tools. Who are just followers then? Nor would they follow, said the Master, if told to kill their lord or father.
24. 子路使子羔為費宰。子曰：「賊夫人之子！」子路曰：「有民人焉，有社稷焉，何必 讀書，然後為學？」子曰：「是故惡夫佞者。」
Tzu-lu made Tzu-kao governor of Pi. The Master said, Thou art undoing a man's son. Tzu-lu said, What with the people and the spirits of earth and corn, must a man read books to become learned? The Master said, This is why I hate a glib tongue.
25. 子路、曾皙、冉有、公西華侍坐。子曰：「以吾一日長乎爾，毋吾以也。居則曰：「 不吾知也！」如或知爾，則何以哉？」子路率爾而對曰：「千乘之國，攝乎大國之間，加之以師旅，因之以饑饉，由也為之，比及三年，可使有勇，且知方也。」夫子哂之。「求，爾何如？」對曰：「方六七十，如五六十，求也為之，比及三年，可使足民；如其禮樂，以俟君子。」「赤，爾何如？」對曰：「非曰能之，願學焉！宗廟之事，如會同，端章甫，願為小相焉。」「點，爾何如？」鼓瑟希，鏗爾，舍瑟而作。對曰：「異乎三子者之撰。」子曰：「何傷乎？亦各言其志也。」曰：「莫春者，春服既成；冠者五六人，童子六七人，浴乎沂，風乎舞雩，詠而歸。」夫子喟然嘆曰：「吾與點也！」三子者出，曾皙後。曾皙曰：「夫三子者之言何如？」子曰：「亦各言其志也已矣！」曰：「夫子何哂由也？」曰：「為國以禮，其言不讓，是故哂之。」「唯求則非邦也與？」「安見方六七十，如五六十，而非邦也者。」「唯赤，非邦也與？」「宗廟會同，非諸侯而何？赤也為之小，孰能為之大！」
The Master said to Tzu-lu, Tseng Hsi, Jan Yu and Kung-hsi Hua as they sat beside him, I may be a day older than you, but forget that. Ye are wont to say, I am unknown. Well, if ye were known, what would ye do? Tzu-lu answered lightly. Give me a land of a thousand chariots, crushed between great neighbours, overrun by soldiers and searched by famine, and within three years I could put courage into it and high purpose. The Master smiled. What wouldst thou do, Ch'iu? he said. He answered, Give me a land of sixty or seventy, or fifty or sixty square miles, and within three years I could give the people plenty. As for courtesy and music, they would wait the coming of a gentleman. And what wouldst thou do, Ch'ih? He answered, I do not speak of what I can do, but of what I should like to learn. At services in the Ancestral Temple, or at the Grand Audience, I should like to fill a small part. And what wouldst thou do, Tien? Tien stopped playing, pushed his still sounding lute aside, rose and answered, My choice would be unlike those of the other three. What harm in that? said the Master. Each but spake his mind. In the last days of spring, all clad for the springtime, with five or six young men and six or seven lads, I would bathe in the Yi, be fanned by the wind in the Rain God's glade, and go back home singing. The Master said with a sigh, I side with Tien. Tseng Hsi stayed after the other three had left, and said, What did ye think, Sir, of what the three disciples said? Each but spake his mind, said the Master. Why did ye smile at Yu, Sir? Lands are swayed by courtesy, but what he said was not modest. That was why I smiled. Yet did not Ch'iu speak of a state? Where would sixty or seventy, or fifty or sixty, square miles be found that are not a state? And did not Ch'ih too speak of a state? Who but great vassals are there in the Ancestral Temple, or at the Grand Audience? But if Ch'ih were to take a small part, who could fill a big one?
Abstract: In Hoffmeyer view three-way interactions are everywhere, and he provides many examples in his book ranging from biology to consciousness. I would also point out that insistence on a one-way chain of mindless transitions cannot explain the origination problem of mind, and it ultimately leads to a meaningless search back to the beginning of time in a futile search to find the answer to David Albert's ready-state paradox. To his credit Hoffmeyer makes mention of Gödel and his incompleteness theorem, and including the issues of a deeper subjectivity and self-referral. But what Hoffmeyer is describing is Panpsychism, though he does not mention it as such, and he gives not mention of the works of early philosophers beyond Pierce. A.N. Whitehead's process metaphysics is strangely missing from the references. I found Hoffmeyer version of reality to be less agreeable with the atheistic panpsychism supported by D.S. Clarke (see "Panpsychism and the Religious Attitude"), though Hoffmeyer says little about the issue of a God. See: http://scigod.com/index.php/sgj/article/view/77
Review of Ken Wilber’s Book by Stephen P. Smith: Integral Spirituality: A Startling New Role for Religion in the Modern and Postmodern World
Abstract: Wilber writes of the great repression of spirit by the intellectual West. He writes (page 183): "They jettisoned the amber God, and instead of finding orange God, and then green God, and turquoise God, and indigo God, they ditched God altogether, they began the repression of the sublime, the repression of their own higher levels of spiritual intelligence. The intellectual West has fundamentally never recovered from this cultural disaster." I agree the tragedy is very apparent, sense-certain in fact. Nevertheless, Wilber's investigation of 8 perspectives carries the weakness presented by his caricature-mode thinking here, and any caricature is revealed to be a strawman if we care to dig deeper. See: http://scigod.com/index.php/sgj/article/view/78
Review of Deborah Blum’s Book Stephen P. Smith: Ghost Hunters: William James and the Search for Scientific Proof of Life after Death
Abstract: Psychical energy, even in its subtle form, is felt directly when our affections are found conflicted. Deborah Blum's "Ghost Hunters" provides many examples of conflicted affection, both in the positive and in the negative. See: http://scigod.com/index.php/sgj/article/view/79
Review of Deepak Chopra’s Book by Stephen P. Smith : The Book of Secrets: Unlocking the Hidden Dimensions of Your Life
Abstract: In his book, Deepak Chopra gives us his vision of spirituality and of the reality we find ourselves wedded to. Chopra (page 15) writes: "Every secret in this book goes back to the existence of an invisible intelligence that operates beneath the visible surface of life. The mystery of life is an expression not of random accidents but of one intelligence that exists everywhere." See: http://scigod.com/index.php/sgj/article/view/80
Review of Nicholas C. Demetry & Edwin L. Clonts’ Book by Stephen P. Smith: Awakening Love: The Universal Mission: Spiritual Healing in Psychology and Medicine
Abstract: Demetry and Clonts were inspired by the late Stylianos Atteshlis (Dakalos), and they wrote a wonderful book on spiritual healing from a Christian perspective yet there is overlap with other spiritual traditions, including Isalm, Taoism and Buddhism to name a few." See: http://scigod.com/index.php/sgj/article/view/81
Abstract: Meyer makes the case for intelligent design, in my view, but he stops short with the causation that underwrites intelligent design. For Meyer, the only known cause for specified information has been human consciousness and agency, and therefore, intelligent causation offers the best available explanation for the origin of many features of life. This is well enough, but Meyer shirts the issue about the manifestation of this consciousness throughout life and in human expressions of consciousness. See: http://scigod.com/index.php/sgj/article/view/64
Review of Stuart Kauffman’s Book by Stephen P. Smith: Reinventing the Sacred: A New View of Science, Reason, and Religion
Abstract: The pretense is that emergence provides an unambiguous account of evolution. I will argue that ambiguity remains, even after a close read of Kauffman's "Reinventing the Sacred." Kauffman lauds the "natural" God that is found associated with the apparent "ceaseless creativity," even while he rejects the "Creator God." I think the Creator God is Kauffman's abstraction that sees a God that is held separate from God's creation. However, it seems unreasonable to say that God is separate from God's creation, in my view. Christians pray to God, and live by the golden rule, and this can only imply that God is again united with God's creation. Moreover, mystics from all religions report being united with God and this is far from Kauffman's Creator God. The concept of "natural" in Kauffman's naturalistic God is equally ambiguous given that ambiguity cannot be removed from emergence. See: http://scigod.com/index.php/sgj/article/view/65
Review of Mike Gene’s Book by Stephen P. Smith: The Design Matrix: A Consilience of Clues
Abstract: Is there a middle way between the design inference and natural causation? Between teleology and non-teleological evolution? Mike Gene's "The Design Matrix" gives an affirmative answer to these questions. Take design seriously, and new scientific insights and testable hypotheses become available - so says Mike Gene. Follow the Rabbit (Gene's proxy for the teleological agent), and we shall discover things beyond the reductionism offered by the Duck (Gene's proxy for the blind watchmaker). See: http://scigod.com/index.php/sgj/article/view/66
Review of John C. Landon’s Book by Stephen P. Smith: World History and the Eonic Effect: Civilization, Darwinism, and Theories of Evolution
Abstract: John C. Landon's "Word History and the Eonic Effect" is a worthy read for anyone interested in cultural evolution and theories of evolution. Historicism, the belief that history unfolds from universal laws (leading to a blind induction without remainder), is exposed as fraud. The best example of fraud is Darwinism, the belief that macro-evolution is explained by random variation and natural selection. In fact, evolution necessarily implies something ineffable; otherwise we fall back into historicism. Fixity of purpose, stuck on historicism, stuck on Darwinian explanations of biological function, leads to the blind leading the blind. See: http://scigod.com/index.php/sgj/article/view/67
Review of Frank Ryan’s Book by Stephen P. Smith: Darwin's Blind Spot: Evolution beyond Natural Selection
Abstract: Competing bacteria can fine tune their weapons to such an extent that they may win over their victims. They could be invited into their conquered host cells and become organelles like mitochondria and the cell nucleus. But the illusion of conquest is short lived. As the competing prokaryote cells find themselves to be one eukaryote cell, they discover a deeper symmetry and their felt imperatives flip as the competing bacterium find deep agreements in their mutual cooperation. Frank Ryan's book presents a wonderful account of such symbiosis as discovered in biological evolution. See: http://scigod.com/index.php/sgj/article/view/68
I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others.
第六十六章
江海之所以能為百谷王者，以其善下之，故能為百谷王。是以聖人欲上民 ，必以言下之﹔欲先民，必以身后之。是以聖人處上而民不重，處前而民 不害。是以天下樂推而不厭。以其不爭，故天下莫能與之爭。
Chapter 66
1. That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;—it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.
2. In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them.
3. Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.
第六十七章
天下皆謂我道大，似不肖。夫唯大，故似不肖﹔若肖，久矣其細也夫！我 有三寶，持而保之。一曰慈，二曰儉，三曰不敢為天下先。慈故能勇﹔儉 故能廣﹔不敢為天下先，故能成器長。今舍慈且勇﹔舍儉且廣﹔舍后且先 ﹔死矣！夫慈以戰則勝，以守則固。天將救之，以慈衛之。
Chapter 67
1. All the world says that, while my Tao is great, it yet appears to be inferior (to other systems of teaching). Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known!
2. But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others.
3. With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost;—(of all which the end is) death.
4. Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.
第六十八章
善為士者不武﹔善戰者不怒﹔善勝敵者不與﹔善用人者為之下。是謂不爭 之德，是謂用人之力，是謂配天古之極。
Chapter 68
He who in (Tao's) wars has skill Assumes no martial port; He who fights with most good will To rage makes no resort. He who vanquishes yet still Keeps from his foes apart; He whose hests men most fulfil Yet humbly plies his art.
Thus we say, 'He ne'er contends, And therein is his might.' Thus we say, 'Men's wills he bends, That they with him unite.' Thus we say, 'Like Heaven's his ends, No sage of old more bright.'
第六十九章
用兵有言：「吾不敢為主而為客﹔不敢進寸而退尺。」是謂行無行﹔攘無 臂﹔扔無敵﹔執無兵。禍莫大于輕敵，輕敵几喪吾寶。故抗兵相若，哀者 勝矣。
Chapter 69
1. A master of the art of war has said, 'I do not dare to be the host (to commence the war); I prefer to be the guest (to act on the defensive). I do not dare to advance an inch; I prefer to retire a foot.' This is called marshalling the ranks where there are no ranks; baring the arms (to fight) where there are no arms to bare; grasping the weapon where there is no weapon to grasp; advancing against the enemy where there is no enemy.
2. There is no calamity greater than lightly engaging in war. To do that is near losing (the gentleness) which is so precious. Thus it is that when opposing weapons are (actually) crossed, he who deplores (the situation) conquers.
第七十章
吾言甚易知，甚易行。天下莫能知，莫能行。言有宗，事有君。夫唯無知 ，是以不我知。知我者希，則我者貴。是以聖人被褐而懷玉。
Chapter 70
1. My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them.
2. There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce). It is because they do not know these, that men do not know me.
3. They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom.
