Greylorn Ell wrote:Whether or not you are equipped to understand it has less to do with your formal education, more with your ability to honestly consider and study unique concepts that diverge from current beliefs. It is a book that anyone who has a vested interest in his current beliefs should fear to read, because if they understand it, they must doubt their beliefs. That's a frightening proposition for all kinds of dogmatists.
If I have a dogma, it is summed up by Richard Feynman's offering that I keep quoting: 'It doesn't matter how beautiful your theory is. It doesn't matter how smart you are, if it disagrees with experiment, it's wrong.' I don't 'believe' even that. Epistemologically, there is no option, logic and mathematics are provable, but in themselves, they are not about anything. As Einstein said: As far as mathematics is about reality it is not certain. As far as it is certain, it is not about reality.' Or as Bertrand Russell put it: 'Mathematics can be categorised as the subject in which we never know what we are talking about.' For all I know, Pythagoras was right and 'all is number', but I happen to think that, even though they are fallible, the only source that we can hope to inform us about the external world is our senses.
Don't get me wrong, maths is a sharp tool, it's the only way to go if you want to get to the moon. I think you need to be cautious though in assigning any ontological status to any of the concepts it makes use of.
We can use our creativity to construct any number of stories that are coherent, and consistent with the things we see and hear, to use Kuhn's terms, we can create a paradigm. As far as I understand, that is as true of the maths we apply to our observations as it is to the metaphysical stories we make up to make it all comprehensible.
Then as Popper noted, we can protect it by generating any number of conditional clauses, which is what people with a 'vested belief' might do. Personally, I have no fear of people presenting their beliefs, if there is nothing in them that is demonstrably, or even theoretically false, there's little point arguing about it. People do though, even blowing each other up or gassing millions of innocents for the sake of a story.
By the same token, if a story doesn't make any claim that will make a difference to anything we see, hear or touch, what is there to persuade anyone that it is a better reflection of reality than any one of thousands of others?
Marjoramblues; if you have read this far, well done. I hope that goes some way to explain why I haven't yet read Greylorn's book. I still might, but if he could point to a phenomenon that is objective and repeatable and a mystery to science, but which his theory explains, I would be in much more of a hurry to acquaint myself with it.
Whaddya got, Greylorn?