Physics - Science topic

I think the leading parapsychologist is me.

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Pulsed electric field is considered a "non-thermal" method for food processing that involves the application of short high-voltage pulses to create pores in cell membranes. However, since I am not familiar with the physics of the phenomenon I wonder if it is possible that at high frequencies (say 50 KHz) and using nanosecond-pulses this technology can be used to generate heat for other applications?

I don’t think eternal damnation is universal.

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I'm trying to solve the integral shown in the picture.

I'm using python libraries to plot the integrand (numpy and matplotlib.pyplot), as well as scipy.integrate library to solve the integral.

However, I'd like to see other suggestions or tips to solve this problem.

Any comment will be well appreciated.

Thanks, Pablo

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the nature of time

If one biological male repopulated the Earth with 5 billion birthing people, what diseases could spread? How?

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Are other species currently becoming humans? How?

Respectfully, across reincarnation belief and scientific materialism, why is considering the individual self, as an illusion, a commonality? 1)

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When reading the literature, I frequently encounter the assertion that the arrow of time is controlled by increasing entropy. But I never find an explanation of what physical system the entropy refers to. Is the physical system the entire universe? Or is it the environment that is local to a point in space in question? There are examples of physical systems that can be divided into two interacting subsystems with a decreasing entropy in one subsystem and a correspondingly increasing entropy in the other so that the entropy of the combined system is increasing. Should a clock that is residing in one subsystem run in a different direction than a clock that is residing in the other subsystem? Perhaps this question is answered by the answer to the original question: The entropy of what?

We are not in a position to scientifically accept five fundamental forces.

According to relativity, gravity is not considered a force. Nevertheless, scientists, including those who advocate for relativity, persist in asserting that there are four fundamental forces: gravitational, electromagnetic, strong nuclear, and weak nuclear. Simply put, physicists who celebrate the triumph of relativity decisively undermine its credibility or completeness.

This raises the question: Why haven't physicists reduced the fundamental forces to three?

Are current scientific views propped up by censorship of competing ideas and mutual complacency?

I am asking this controversial question because I cannot get a single astronomer, physicist, cosmologist, or astrophysicist to take the other side of my arguments.

I hope some of the outstanding scientists here will accept to talk shop.

I made a special request to Dr. Brian Keating.

Liberalism is a highly hegemonic and maybe all encompassing force that stems from God as humans would NOT have the ability to reason to implement social justice WITHOUT The Holy Trinity.

I am somewhat Hegelian because I do not believe in martyrdom, and or dying on a hill, and usually the popular, and or traditional, opinion has a deeper less obvious reason.

Respectfully, which esoteric beliefs are the least plausibly true ? Why?

1)Scientific materialism because the fundamental choice to reason, DESPITE UNCERTAINTY, requires more than material. Source:

2)Reincarnation because if every entity is unique, or might as well be due to UNCERTAINTY, then sharing spirits is less likely. Source:

Elementary explanations of the second law of thermodynamics refer to probabilities of system states and seem convincing. But not when considering time-reversals, because the same statistical arguments should also apply there but they produce contradictions regarding entropy increases with time. (I think the difficulty is in whether or not the assumption of statistical randomness is appropriate because it depends on what is given and maybe also on the direction of time but I'm not an expert and this doesn't answer my question anyway.) While reading some literature about the direction of time I learned that the direction of time and the second law of thermodynamics all come from a very low entropy immediately after the big bang, with increasing entropy produced by things that include gravitational clumping (e.g., the formation of black holes and the merging of black holes to produce larger black holes). I learned that this is responsible for the second law of thermodynamics but it seems to me that this is an incredibly large-scale thing. Given this explanation it seems amazing to me that we can randomly select a tiny piece of matter (large enough to be macroscopic but tiny from the point of view of human perception) and find that it obeys the laws of thermodynamics. Is there an explanation of how such large influences on entropy (e.g., objects produced by gravity clumping) can produce a second law that is so incredibly homogeneous that we find the law obeyed by all of the tiny specs of material?

I search the internet for quantum computing and find that it uses qbits. I search the internet for qbits and find that they are used in quantum computing. I'm not learning anything from that. Some discussions on the internet talk about superpositions of quantum states. I already know about superpositions of quantum states. I already know about the deterministic time evolution of states between measurements, and the probabilistic effects of measurements. And I know a little about quantum entanglement. But I still have absolutely no idea how any of this is used for computing. The literature I found on the internet mentions all things above without any explanation of how we use that for computing. Can you help to explain this?

Afterlife: Universalist Christian Heaven

Epistemology: falsifiability and skeptical empiricism

Ethics: deduced from tradition, then risk analysis, and lastly skin in the game. Manifested as natural law(moderation and negative utilitarianism), political correctness.

Politics: progressivism and open society.

Source:

Source:

Are sciences more of a continuum from hard to soft than those two as discrete categories? How? Why? I think the former. My book here somewhat touches on that question:

Superposition is real, I know this. It's usually represented as containing contradictions (opposite spins of electrons). Therefore it's claimed that Aristotle's Logic does not work here. But is this "superposition thing" a quality or an explanation of a quality?

What if this particle disappers and appears so quickly that, and we're saying (while it's disappered) "it's in a superposition state" ? I mean, containing contradictions is OK for non physical being, because there is no existence at that moment? But when electron exists, it has only one spin. Is it possible to explain superposition in such way? Are there any similar comments by physicists?

My answer: Yes, in order to interpret history, disincentives are the most rigorous guide. How?: Due to the many assumptions of inductive logic, deductive logic is more rigorous. Throughout history, incentives are less rigorous because no entity(besides God) is completely rational and or self-interested, thus what incentivizes an act is less rigorous then what disincentivizes the same action. And, as a heuristic, all entities(besides God) have a finite existence before their energy(eternal consciousness) goes to the afterlife( paraphrased from these sources : 1)

2) )

, thus interpretation through disincentives is more rigorous than interpreting through incentives.

How to find the relative density of the 3D printed cellular structures like honeycomb, double arrowhead?

Please see my Postings on He-4 works where I calculate its mass accurately in 3 Parity ways using 2 Theorems in Physics, satisfying 6 Constraints (Quark, QCD, Yukawa Quantum, Most Symmetrical, Most Stable and Mother Nucleus to Rest except Hydrogen) and discovering 3 new constraints (Most Strong using Vector Equilibirum Theorem, Most Efficient Packing using HCP, Thompson Problem of Distributing Charges, and Evidence of Gravity). This work took from 2008 to 2010, where I discovered He-4 and then from 2010 to 2017, it took to Geometric Model and Predict its Mass to very close unit of 3803.688 MeV/c^2 vs 3727 MeV/c^2 of Alpha Particle (I did not know this before the work).

To satisfy Gravity modeling, and Nuclear Binding Mass, I get some mass of 1901.844 MeV/c^2 Mass.

I see a few papers here:

Who agrees heaven may be more interesting than hell because individuality possibly is kept in salvation more so than in damnation? How? Why? Stimuli:

Inflationary cosmology adopted its primary (free lunch) concept from Quasi-Steady State Cosmology (QSSC), the latter being an evolved version of the steady-state model. However, its supporting evidence appears lacking. The theory leans heavily on two graphical representations: one illustrating the distinction between false and true vacuum, and the second utilizing a piston and cylinder diagram merely to emphasize that false vacuum behaves differently from true vacuum, as traditionally taught in textbooks.

Given the malleability of storytelling, numerous inflationary ideas have proliferated since the initial acceptance by the scientific community[1]. This raises the question: Who is accountable for this type of science, its proliferation and ensuing confusion?

For details please see Appendix A in

[1] J. Martin, C. Ringeval, V. Vennin; [1303.3787] Encyclopaedia Inflationaris (arxiv.org)

Who agrees the uniqueness of each entity suggests both an all knowing and all powerful creator and against reincarnation? Elaborations welcome.

My answer: I agree the uniqueness of each entity suggests both an all knowing and all powerful creator and against reincarnation. My elaboration: an all knowing and all powerful creator could make each entity unique without an identifiable arche. The uniqueness of each being suggests no being shares spirits, thus not supporting reincarnation. Plus, the lack of absolutes suggests no guiding force exists to guide reincarnation. Thus, the most likely afterlife is a Universalist Christian Heaven. Source:

One person, called the observer, is far from a black hole and is watching another person, called the victim, fall into the black hole, where "fall in" is defined by crossing the Schwarzschild radius. My understanding is that, from the victim's point of view, he will fall into the black hole in a finite amount of time. But from the observers point of view, the victim will approach the Schwarzschild radius but never reach it. So, from the point of view of the observer, how can the mass contained within the Schwarzschild radius (i.e., the mass of a black hole) ever grow?

I figured out that as new mass enters, the Schwarzschild radius gets larger, so the falling mass and the Schwarzschild radius are approaching each other. But I still don't understand how the falling mass gets within the Schwarzschild radius when it can't cross that radius.

Respectfully, diversely, equitably and inclusively, who agrees the lack of moral absolutes(morality is objective but relative) decreases the likelihood of reincarnation? How?

Discussion Stimuli:

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I had said Redshift is pre ordained in the Doppler Equations rearranged and Big Bang is a not an absolute fact but a relative fact. Universe as Multiverse was always there and locally they will have emergence from White Holes behind the Black Holes.

Also see my He-2-4 Work - the first paper in history to model an important nucleus and calculate its mass in 3 parity ways, satisfying 6 constraints and discovering 3 new constraints. And showing evidence of Gravity.

Here I present my findings that the solar system mirrors atomic systems and has a quantum mechanical solution to the Schrödinger wave equation based on a base unit of 1 second. I further suggest that this solution for our spectral class G2V star the Sun, may indicate that life is a uniform cosmic unfolding throughout the Universe. In this age where we are able to now infer planets around other stars, including Earth-like planets in the habitable zones, and can obtain some of the orbital data, that this theory can soon be tested, because major efforts are underway to build better telescopes and equipment for such inferences, and the the James Webb space telescope has already been employed and is being geared up for such jobs.

Yellow G2V Stars With Habitable Planets May Be A Property Of...

Hear me out. I know this is going to be tad bit long but I assure you this is thought provoking. ( I mean I still have a hard time convincing myself if this doubt is even well founded)

Firstly we don't know the most fundamental shape of all and consequently the dimension for existence. Now I say this because firstly a circle although a shape, is mathematically defined as a polygon of infinite sides, right?

Secondly, now when you want to construct a line in a single dimension, what you do is that you take a point in 2 dimensions of infinitesimal size and glue a bunch of points together, in order to amount to a given length( note that here when the size although infinitesimal is fixed one tends to replicate those sizes and then actually make it amount to that length), but when we see that the solid circle that we are calling our point here can't really be though of as the most fundamental shape, then we can actually see that this infinitesimal point of the smallest length comprehensible still can be called as an infinite sided polygon and therefore we can never really define the point of any dimension rather we would be stuck in cycles, and we can never really define a point because for that we would need some line segment and basically we can't define even an infinitesimal point, right?

PS: I am still very much confused if at all this thought is well founded, and if it is, what might this imply.

Who is the first mad person to attempt to model a nucleus and calculate its mass accurately in three parity ways using two well-known theorems in Physics, with 6 known constraints of Physics, and then discovering 4 new facts? How long it took?

The mad person is me but it is the Divine Hand guiding me over 10 years from 2007 to 2017.

Since 9th Grade

In the Fleming Left and Right Hand Rule, I always believed in 3 Fields - Electrical, Magnetic, and Space but Modern Physics just gave acknowledgment to the first two. The Third was Newtonian.

My argument was the seed for these fields was bottom-up in the Stack and not top-down. And if Vacuum of Space has the first two, then it also has the Space Field which in the 2nd and 3rd iteration, becomes Gravity, moving up the stack.

The Space Field is the Modern Physics Poynting Vector.

2008-2010

In 2008, in my Kundalini Awakening Episode, I realized that the Electron, and Positron, and even Neutrino, are nothing but Photon caught up in a Space-Time Vortex like a 3D-Standing Wave.

I asked how I can fit my theory to the Strong Force? So, I must satisfy the Quark and the QCD models. Satisfying it, I hit the nucleus He-2-4!

Amazing 3 Properties

1. Most Symmetric

2. Most Stable

3. Nother Nucleus of the Rest of Elements in the Stars after Hydrogen.

I was encouraged to pursue it further. This element is not mentioned in the Periodic Table. And Modern Physics does not teach about this nucleus.

Nature Uses Recycling Principle.

I chose Muon and Anti Muon as the Building Blocks, the next iterations of Electron and Positron. They are roughly 200 Electrons/Positrons in mass.

Moving Forward 2017

After writing the paper, I was holding back from publishing it. But then I came across the paper by Yukawa on the Strong Force predicting the Quanta for the Strong Force to be around 200 Electrons! I was very shocked and pleasantly surprised at this! He was the first Noble Prize Winner for the Strong Force!

So Came to 12 Muons and 6 Anti Muons

Satisfying QCD and Quark led to this. The factors of 1/3 and 2/3 biased me into Pyramids, Cones, and Spheres even in terms of Volume being translated into Quark Charges. The QCD led me to Cube as the Skelton.

First Layer Cubicthedron and Second Layer as Octohedron

So the first 6 Muons and 6 Anti Muons were placed in Cubictohedron corners. They were derived after chopping the 8 Pyramid Corners, which represented the 3 QCD Color Combinations.

The second layer was constructed with 6 Anti Muons as an Octohedron, wrapping the Cubictohedron.

The 8 Corners of the Cubes were imagined as QCD Forces holding the two layers together!

Two Theorems of Physics

1. Energy Equivalence Principle

2. Energy Partition Theorem.

I said I do not understand much about the Strong Force but I understand about the Electrostatic Force. And if I can calculate the Potential Energy, all I have to do is 2x it for accounting the QCD Total Energy.

Three or Five Parity Iterations

1. As Block Box, I could just multiply 18 x 200 (actually 204) Electron Mass, and 2x it, and know what the mass of the Nucleus should be.

2. Then I could calculate the contribution of the first 6 Muons and 6 anti Muons in the Cubictohedron layer, and apply the same logic as in 1.

And this logic also matched to all digits when I did complex Electro Static PE calculations and applied the 2nd Theorem.

So this can be counted as 2 Parity Ways.

3. Then I could calculate the contribution of the 6 Anti Muons in the Ocohedreon Layer.

The same two approaches mentioned in 3, were also found to be true here.

So this can be counted as 2 Parity Ways, too.

Satisfying 3 Laws of Physics

Quark, QCD, and Yukawa Quanta Units

Discovering 4 New Facts

Cubic Centered Packing (CCP) - CCP and Hexagonal Centered Packing of Spheres is the most efficient way of packing mass/energy over volume. This made sense for a Nucleus.

Vector Equilibrium Theorem - For the most stable structure, the combinations of Tetrahedron (Strong Force Representation), Cubictohedron, and Octohedron, was desirable, and it again made sense to have a Stable Nucleus.

So the Noble Gases are not only stable with 8 Electrons, as for 'He' it is 2 only, and it is more important for them to have a stable Nucleus!

Finding Solution to the Thomas Problem of Distributing Charges Symmetrically and in Equi Distance! Again it made sense.

Finding evidence of Gravity. The gradient or slope of gravity, the jerk, which is a change in acceleration per second, is proportional to the negative (for the increasing force with decreasing distance) of the surrounding density, e.g., lighter things float up.

As for example, light beam attenuation is described by the differential equation

dS/dx = -S

which solution is S~e(-x).

But what physical processes could be described by the differential equation:

dS/dt = -t*S or dS/dx = -x*S

which solution is S~e(-t^2) or S~e(-x^2), with t as time and x as distance.

Do you have ideas?

Thank you very much in advance,

Algis

1. The Logic of PhysicsPhysics students begin with meso-world experiments and theories. Naturally, at the young age, they get convinced that the logic they follow at that level is identical with the ideal of scientific method. Convictions on scientific temper may further confirm them in this. This has far-reaching consequences in the concept of science and of the logic of science.

But, unquestionably, the logic behind such an application of the scientific method is only one manner of realizing (1) the ideal of scientific method, namely, observe, hypothesize, verify, theorize, attempt to falsify for experimental and theoretical advancements, etc., and (2) the more general ideal of reason.

But does any teacher or professor of physics (or of other sciences) instruct their students on the advantages of thinking and experimenting in accordance with the above-mentioned fundamental fact of all scientific practice in mind, or make them capable of realizing the significance of this in the course of time? I think, no.

This is why physicists (and for that matter all scientists) fail at empowering their students and themselves in favour of the growth of science, thought, and life. The logic being followed in the above-said mode of practice of scientific method, naturally, becomes for the students the genuine form of logic, instead of being an instantiation of the ideal of logic as reason. This seems to be the case in most of the practices and instruction of all sciences till today. A change of the origin, justification, and significance of the use of logic in physics from the very start of instruction in the sciences is the solution for this problem. The change must be in the foundations.

All humans equate (1) this sort of logic of each science, and even logic as such, with (2) reason as such. Reason as such, in fact, is more generic of all kinds of logic. Practically none of the professors (of physics as well as of other sciences) terms the version of logic of their science as an instantiation of reason, which may be accessed ever better as the science eventually grows into something more elaborate and complex. Physicist gets more and more skilled at reasoning only as and when she/he wants to grow continuously into a genuine physicist.

As the same students enter the study of recent developments in physics like quantum physics, relativity, nano-physics (Greek nanos, “dwarf”; but in physics, @ 10-9), atto-physics (@ 10-18), etc., they forget to make place for the strong mathematical effects that are due by reason of the conceptual and processual paradoxes due to epistemological and physical-ontological difference between the object-sizes and the sizes of ourselves / our instruments. The best examples are the Uncertainty Principle, the Statistical Interpretation of QM, Quantum Cosmology, etc.

They tend to believe that some of these and similar physics may defy our (meso-physical) logic – but by this mistakenly intending that all forms of reasoning would have to fail if such instances of advanced physics are accepted in all of physics. As a result, again, their logic tends to continue to be of the same level as has been taken while they did elementary levels of physics.

Does this not mean that the ad hoc make-believe interpretations of the logic of the foundations of QM, Quantum Cosmology, etc. are the culprits that naturally make the logic of traditional physics inadequate as the best representative of the logic of nature? In short, in order to find a common platform, the logic of traditional and recent branches of physics must improve so to adequate itself to nature’s logic.

Why do I not suggest that the hitherto logic of physics be substituted by quantum logic, relativity logic, thermodynamic logic, nano-logic, atto-logic, or whatever other logic of any recent branch of physics that may be imagined? One would substitute logic in this manner only if one is overwhelmed by what purportedly is the logic of the new branches of physics. But, in the first place, I wonder why logic should be equated directly with reason. The attempt should always be to bring the logic of physics in as much correspondence with the logic of nature, so that reason in general can get closer to the latter. This must be the case not merely with physicists, but also with scientists from other disciplines and even from philosophy, mathematics, and logic itself.

Therefore, my questions are: What is the foundational reason that physicists should follow and should not lose at any occasion? Does this, how does this, and should this get transformed into forms of logic founded on a more general sort of physical reason? Wherein does such reason consist and where does it exist? Can there be a form of logic in which the logical laws depend not merely on the size of objects or the epistemological level available at the given object sizes, but instead, on the universal characteristics of all that exist? Or, should various logics be used at various occasions, like in the case of the suggested quantum logic, counterfactual logic, etc.?

Just like logic is not to be taken as a bad guide by citing the examples of the many logicians, scientists, and “logical” human beings doing logic non-ideally, I believe that there is a kernel of reason behind physics, justified solely on the most basic and universal characteristics of physical existents. These universals cannot belong solely to physics, but instead, to all the sciences, because they belong to all existents.

This kernel of reason in physics is to be insisted upon at every act of physics, even if many physicists (and other scientists and philosophers) may not ensure that kernel in their work. I shall discuss these possibly highest universals and connect them to logic meant as reason, when I elaborate on: 3. The Ontology of Physics (in a forthcoming discussion in RG)

The matter on which physicists do logical work is existent matter-energy in its fundamental implications and the derivative implications from the fundamental ones. This is to be kept in mind while doing any logically acceptable work physics, because existent matter-energy corpora in processuality delineate all possible forms of use of logic in physics, which logic is properly to be termed nature’s reason.

Moreover, conclusions are not drawn up by one subject (person) in physics for use by the same subject alone. Hence, we have the following two points to note in the use of logic in physics and the sciences: (1) the intersubjectively awaited necessity of human reason in its delineation in logical methods should be upheld at least by a well-informed community, and (2) the need for such reason behind approved physics should then be spread universally with an open mind that permits and requires further scientific advancements.

These will make future generations further question the genuineness of such logic / specific realization of reason, and constantly encourage attempts to falsify theories or their parts so that physics can bring up more genuine instantiations of human reason. But is such human reason based on the reason active in nature?

Although the above arguments and the following definition of logic in physics might look queer or at least new and unclear for many physicists, for many other scientists, for many mathematicians, and even for many logicians, I define here logic for use in physics as the fundamental aspect of reason that physics should uphold constantly in every argument and conclusion due from it:

Logic in physics is (1) the methodological science (2) of approaching the best intersubjectively rational and structural consequences (3) in what may be termed thought (not in emotions) (4) in clear terms of ever higher truth-probability achievable in statements and conclusions (5) in languages of all kinds (ordinary language, mathematics, computer algorithms, etc.) (6) based on the probabilistically methodological use, (7) namely, of the rules of all sensible logics that exemplify the Laws of Identity, Non-contradiction, and Excluded Middle, (8) which in turn must pertain to the direct and exhaustive physical implications of “to exist”.

Here I have not defined logic in physics very simply as “the discipline of the rules of thought”, “the discipline of the methodological approach to truths”, etc., for obvious reasons clarified by the history of the various definitions of logic.

But here comes up another question: Is the reason pertaining to physical nature the same as the most ideal form of human reason? From within the business of physics, how to connect the reason of physical nature with that of humans? I may suggest some answers from the epistemological and ontological aspects. But I would appreciate your responses in this regard too.

Three balls with masses m1, m2, m3 can slide without friction along a straight horizontal line, with ball 2 located between balls 1 and 3 (Fig.). It is known that m1 >> m2, m3 >> m2. Determine the maximum velocities of the two outer balls if they were initially at rest and the middle ball was moving with speed v0. The impacts are considered absolutely elastic.

The whole of logic, epistemology, ontology, etc. are not the exclusive property of physics, or of any other particular science, or of all the sciences together. Each of them may apply the various general logical, epistemological, and ontological principles in ways suitable to their disciplines, but cannot claim that theirs is the genuine or the possibly best logic, epistemology, ontology, etc.

There is yet another manner, beyond the sciences, wherein (1) the object range and viewpoint range become the broadest possible in epistemology, and (2) the epistemological manner in which the two are connected becomes satisfactory enough to explain both the aspects and the procedures involved between them. This is a philosophical version of epistemology. Even this manner is not complete without including the various logics, epistemologies, and ontologies of the particular sciences.

Before pointing out the special manner in which physics could use the more general aspects of epistemology in itself, let me mention a general trend in science, especially physics. I have seen many students of physics and mathematics mistaking the logical ways in which they do experiments and theories as the same as the conceptual foundations of physics and mathematics.

They do not even think of the epistemology of physics. The clear reason for this is that their epistemology is a crude correspondence theory of truth, and this is outdated. Take any of the best physicists, and we can see in their works the underlying undefined epistemology being closer to the correspondence theory of truth than anything else. I would like to suggest in the following a clear spine of epistemological rudiments for physics.

The pragmatism and scientism at the foundations of practical physics does not accept anything other than the correspondence theory as prescriptive of all the truths of science. Of course, the amount of finality achieved in truths will be the measure of tenability of their truth-probability. But this is to be reserved to the most general truths derivable from any science or philosophy. Low-level truths are much beyond the purview of correspondence between the objectual and the theoretical. Unaware of these facts, most physicists take the difference lightly.

It is a pity that the students of the sciences and also philosophy students with scientistic orientations even think of their ways of permitting truth correspondence to all their truths as the sole possession of scientists, which they suppose are being usurped from philosophy in the course of the past centuries in such a way that philosophy will have ever less reason to exist, or no more reason to exist. Imaginably, in this pride they are encouraged by their presumption of possession of the scientific temper in an exceptional manner.

More evidently, there were and there are physicists holding that their use of logic, epistemology, ontology, etc. is final and that all other details being done by other sciences, especially by philosophy, are a mere waste of time. If you want me to give an example, I suggest that you watch some of the YouTube interviews with Stephen Hawking, where he declares philosophy as a waste of time, or as an unscientific affair. The same sort of claim is to be seen being made by many mathematicians: that logic is a by-product of mathematics, and that philosophers are falsely proud of having logic as their methodology.

The reason why the whole of logic does not belong to the sciences is that the viewpoint from which sensation, thought, and feeling may be exercised in the broadest possible manner is not exhausted even by totaling all the object ranges of all the sciences. Each of them does logic in a manner limited by its object range. How then can their logic be the best possible? There is one and only one general science of which the viewpoint is the broadest. It is that science in which the viewpoint is that of the direct implications of the To Be of Reality-in-total.

Against this backdrop, although the following definition might seem queer for many physicists, mathematicians, and other scientists, there are reasons why I define here epistemology for use in physics. The following definition itself will clarify the reasons:

The epistemology behind physics is (1) the science of justifications (2) for the systemic fact, the systemic manner of achieving, the enhancement of the systemic manner of achieving, and the foundations of systems (3) of rationally derivable and explicable theoretical consequences of human efforts (4) to grasp the connection between physically existent reality and their pertinent realities of all sorts (5) in an asymptotic approach of truth-correspondence from the procedures of knowing (in terms of the pertinent realities of existent realities) onto the physically existent processes of reality, (6) in a spirally broadening and deepening manner of truth probability, (7) which serves to achieve ever better approximations of the epistemological ideal of knowing, namely, Reality-in-general, (8) starting from reality-in-particular, and (9) by use of the highest theoretical generalities pertaining to Reality-in-total and its parts, namely, reality-in-particular.

The epistemology of physics does not take the viewpoint of the To Be of Reality-in-total. But it must obey the primary implications of To Be and the viewpoint of the To Be of Reality-in-total. What these implications are, will be treated below, under “3. The Ontology of Physics”. Epistemology in philosophy may be slightly more general than the epistemology of physics, in the sense that philosophy takes the viewpoint of all physical processes that exist and attempt to view every reality from that viewpoint alone. If not, philosophy has no justification for existence.

Naturally, the epistemology of the sciences will not be so general as that of philosophy. But obedience to it is better for the epistemology of physics; and the advantages of such obedience will be seen in the results of such physics and such sciences.

The epistemology of physics, therefore, will attempt to theorize, know, and predict all that exist, but from the viewpoint exclusively of experimentally / empirically verifiable methods based on what is directly or indirectly before us, namely, the physical processes at our reach. The epistemology of systematically and systemically (i.e., systematically of systems of systems … ad libitum) moving in the use of logic from the given existent physical processes to the details of the not immediately given but ever more minute or ever more distant physical existents is the epistemology of physics. The above definition would, in my opinion, be sufficient to cover as broad and minute procedures as possible in physics. Time has come to appropriate it in physics, lest much advantage be lost for too long.

Not that philosophy does not trust this approach of physics. But philosophy looks for the Categorial presuppositions of existence behind all that is verifiable or verified empirically and empirical-theoretically. These presuppositions are the starting points and guiding principles of philosophy. There is a stark difference between a methodology of this kind and the methodology of basing everything on the truths derived from empirical and empirical-theoretical research. Now from this viewpoint you may judge the following suggestions and determine whether the epistemology of doing physical science is as broad as that of philosophizing.

Every moment, our body-brain nexus is continuously but finitely in contact with itself and with a finite extent of the environment, more or less simultaneously, but in differing intensities, no matter however elementary. The primary mode of this is through sensation, using all available and necessary aspects of it as the case may be. Thought and feeling are possible only in continuity with sensation, and never without it.

But one special characteristic of the human brain differentiating it from others is that sensation, feeling, and thought can very consciously induct into, and consequently deduce from the presuppositions of, all that exist – no matter whether they are a finite environment or infinite – and all these solely from the finite experience from the finite environment at hand. This seems to be absent in less human living beings.

Moreover, the second, but more forgotten, characteristic of the human brain differentiating it from others is that sensation, thought, and feeling are affective, tending to itself and to others, in the broadest sense of the term ‘affective’. It is the manner in which every human being tends in his/her sensation, feeling, and thought. Hence, all processes of knowing will be coloured by affection.

The manner and then the so-constructed broader background in which sensation, feeling, and thought take place is affection, which we term also love in a very general sense. Sensation, feeling, and thought are the three interconnected modes of tending of the body-brain to itself and to the environment, tend always to connect itself with the environment.

But here too the important differentiating characteristic in human body-brains is their capacity to tend to the environment beyond the immediate environments, and further beyond them, etc. ad libitum. There is nothing wrong in theoretically considering that there is the tendency in humans to converting this sort of ad libitum to ad infinitum, irrespective of whether these environments can really go ever broader at infinity in the content of matter-energy within Reality-in-total. Infinity is another term here for generalizing.

Reality consists of existent reality and realities that pertain to existent realities in their groups. Existent realities are clear enough to understand. Realities pertinent to existent realities are never to be taken as belonging to just one existent reality. They are always those generalities that belong to many existent realities in their respective natural kind. These generalities are what I call ontological universals.

All generalizations tend beyond onto the infinite perfection of the essential aspects of the concepts pertaining to the object-range. Not that the object-range must be infinite. Instead, the tending presumes an infinitization due to the idealization involved in generalizations. This is a kind of infinitization that does not need an infinite Reality-in-total in existence. All the concepts that a human being can use are based in the infinitization of the essential aspects of the concepts in their ideality. But behind these mental ideals there are the ideals, namely, the ontological universals pertaining to the groups (natural kinds) of processual entities in the environment. These are the ideals in the things and are not in us. These too are idealizations at the realm of the natural kinds that form part of Reality-in-total.

Without loving in the sense of tending to, as human do, to the inner and outer environments in their generalities there is no sensation, feeling, and thought. The tending to need not be due to the love of the objects but due to the love of something that pertains to them or to the ontologically universal ideals pertaining to the objects. From this it is clear that the relation between the processual objects and the sensing-feeling-knowing mind is set by the ontological universals in the natural kinds of existent physical processes.

At the part of the mind there should be idealized universals of conceptual quality, because the ontological universals in natural kinds cannot directly enter and form concepts. This shows that the conceptual universals (called connotative universals) are the mental reflections of ontological universals that are in the natural kinds. In short, behind the epistemology of sensation, feeling, and thought there are the ontology and epistemology of loving in the sense of tending to, due to the otherness implied between oneself and the environment.

There may be philosophers and scientists who do not like the idea of love. I say, this is due to the many psychology-related prejudices prevalent in their minds. We need to ask ourselves what the major mode of exercitation of any activity in human beings, and none can doubt the role of love in epistemology. The physical foundations of love too are commonly to be shared with the foundations of other aspects of physical existence.

Such tending by the person is mediated within the person by the connotative universals. Their expression is always in terms of symbols in various languages. These are called denotative universals. Connotative universals get concatenated in the mind in relation to their respective brain elements and form thoughts and feelings. Their expression in language is by the concatenation of denotative universals and get formulated in languages as theories and their parts.

To put in gist the latter part of “2. The Epistemology of Physics”, I suggest that the ontological, connotative, and denotative universals and the love of human agents to these and the very existent processual entities are what facilitate knowledge. The psychological question as to what happens when one has no love does not have any consequence here, because psychology differentiates between love and non-love in terms of certain presumed expressions of love and non-love.

In the case of the natural course of life of humans, the choice is not between love and non-love, but instead, between increasing or decreasing love. We do not speak here of loving other human beings as a matter of ethical action. Instead, the point is that of the natural love that humans have for everything including for sensing, feeling, knowing, etc.

One might wonder here why I did not discuss mathematics as an epistemologically valid tool of physics and other sciences. I have already dealt with this aspect in many other discussion texts in ResearchGate, and hence do not expatiate on it here.

Spurious correlations as per : https://www.tylervigen.com/spurious-correlations

Thoughts?

Grounding can be of various levels and grades. I speak of grounding all sorts of concepts, procedure principles, procedure methods, and theories in any system of thought and science. It is unnecessary in this context to discuss the grounding of highly derivative concepts that occur much later in theories than those that appear while founding them with best-grounded foundations. I go directly to the case of what should be called the most Categorial concepts behind physics, on which physics is grounded.

These Categorial concepts cannot be merely from within physics but should be directly related to and facilitating physics in as many of its aspects as possible. The success of foundational Categories consists in that they serve to ground as many aspects as possible of the particular science or system. Concepts strictly and exclusively physical or generally scientific cannot be as useful as notions from beyond in order to serve as Categories. Evidently, this is because no scientific discipline or system can be grounded on itself and hence on its own concepts. This is clearly also part of the epistemological and ontological implications of the work of Godel.

Grounded ontological Categories are such that they are inevitably and exhaustively grounded in the To Be of Reality-in-total as the only exhaustive implications of To Be. All other Categories, as far as possible, must be derivative of the most primary Categories. The more the number of Categories within the Categorial system that do not derive from the primary Categories the worse for the self-evidence of the science or system within it.

Grounding is exhaustive in the sense that the Categories that ground all physics need nothing else to be a concept than the To Be of Reality-in-total. To Be is the source of the Categories. It happens to be that there are two such Categories that are inevitably and exhaustively grounded. I call them Extension and Change. Clarifications of their meaning, ontological significance, and epistemological and physical implications and follow.

As I said, preferably grounding must be on the surest notion of all, which is existence. I prefer to term it To Be. As far as thought, feeling, and sensation are concerned, To Be is a notion in al of them. But principally To Be must belong to the whole of Reality, and not to a few things. If anything and/or all processes of Reality are existent, then what exist are the parts of existent Reality. The first minimum guarantee hereof should be that existence should be non-vacuous. Non-vacuous signifies that each possesses or contains whatever is possible within its existence in the given measurementally spatio-temporal context (which, as shall soon be clear, belong ontologically to the Extension-Change-wise existence of things).

Even the minimum realism in thought, feeling, and sensation has for its principal conditions (1) the ontological primacy of universal qualities / natures that belong to groups of entities (processes), where the groups are also called natural kinds in the analytic tradition, and then (2) the ultimate simplicity and indivisibility of the universal characteristics that pertain to all existents. Contrary to the infinite divisibility of existent matter-energy, universals as the characteristics of existent matter-energy conglomerations (of togethernesses of unit Processes) are ontologically ideal universals, and hence indivisible. These universals are ideal not because of our idealisation of the characteristics, but instead because they are the general characteristics of the natural kinds to which each existent belongs. Thus, it is important to keep in mind that ontological universals are not our idealizations.

The properties of things are built out of these simple ontological universals in the natural kinds. The vague reflections of simple ontological universals within our minds are conceptually connotative universals, which are conceptual ideals. And their linguistic reflections in minds and all kinds of symbolic instruments are denotative universals.

Connotative and denotative universals are epistemological universals, formed epistemically from the little contact that minds have with the phenomena (“showings-themselves”) from some layers of processual objects from out there. The properties of existent processual things (matter-energy particulars) are vaguely reflected in minds and languages through the connotative and denotative instrumentalization of concepts in order to reflect the things via phenomena in terms of the data created by minds out of them. Any theory that permits ontological primacy to epistemological universals is one of a range of theories yielding primacy to the perceiving mind over the perceived objects. This is anathema in any scientific or philosophical science, because things are not vacua.

Non-vacuous existence implies that existents are extended. This is one of the most important characteristics of existents. Extension implies having parts, compositionality. Any extended existent’s parts impart impact to some others. This is Change. Only extended existents can exert impacts on any other. As a result, the object that exerts impact gets in itself some impact within, which is nothing but the proof that an impact by one extended part implies movements and impact formation by its parts too, as a result of the overall impact formation in question which contains the inner parts’ impact formation within. The latter need not always have its effects merely within the parts but instead also outwards.

Extension and Change are the highest, deepest, and most general characteristics of all existents. Interestingly, existence in Extension-Change is itself the process that we have so far named causation. Hence, anything non-vacuously existent has Extension and Change not separately but together. This is the meaning of Universal Causality. Physics cannot dispense with this pre-scientific universal Law. No more shall quantum physicists or scientists from other disciplines tell us that quantum physics has some sort of non-causality within! Any causal unit of existents in which the causal part and the effect part may be termed a process. Processuality is yet another important characteristic of existents, but we formulate it as Process, which represents the matter-energy units that there can be.

By this have clearly been set up three physical-ontological Categories of physics: Extension, Change, Causality, and Process. Space and time are merely epistemic categories. They cannot characterize existent processes. Ontological universals, as the characteristics of existent matter-energy conglomerations, are of togethernesses of unit Processes. Ontological universals are therefore ontologically ideal universals belonging (pertaining) to some natural kinds. The Categories as ontological universals belong to Reality-in-total, and not merely some natural kinds.

In this pre-print, I present my personal exploration of the definitions of "infinite" and "finite."

To gain a deeper understanding of the context, you can refer to my previous publications: • 1. Shaikh, H. M. I. H. (2023, November 1). "Hypothesis and Experiments: Quantum Roots: 'E' as the Common Origin of All Existence." [DOI Link](https://doi.org/10.31219/osf.io/976rp), DOI: 10.13140/RG.2.2.35936.25607

• 2. "The Essence of 'E': Unveiling the Infinitely Infinite" by Haque Mobassir Imtiyazul Haque Shaikh, published in the International Journal of Frontiers in Multidisciplinary Research (IJFMR), Volume 5, Issue 5, September-October 2023. [DOI Link](https://www.ijfmr.com/papers/2023/5/7494.pdf)

Consider the quantum mechanical (QM) problem of measuring the energy of some particle. No incompatible measurements are simultaneously made so there is no theoretical limit on how accurate the energy measurement can be so we can imagine the measurement to be close enough to perfection to satisfy whatever accuracy requirement that is imposed. A fundamental QM postulate is that the measurement of an observable (at least in the limiting case of a perfect measurement) results in the post-measurement state (the particle state immediately after the measurement) being an eigenstate of the observable with eigenvalue equal to the measured value. However, an energy measurement that I am familiar with deduces the energy of an ionizing particle according to the number of electron-hole pairs liberated while traveling until it stops in a semiconductor material fabricated into a particle detector. For this measurement the post-measurement state is not an energy state with energy equal to the measured value. The post-measurement state is a state of a particle stopped in the material. Another measurement that might be considered deduces the particle energy according to the destination it reaches while traveling through an electric and/or magnetic field. But this requires a detection of particle location so, again, the post-measurement state is a state of a particle that is stopped somewhere. How do we measure the energy in such a way so that the post-measurement state is an energy state with energy equal to the measured value?

The same question can be asked about other observables. How do we measure momentum? More generally, how do we measure an observable in such a way so that the post-measurement state is an eigenstate of the observable with eigenvalue equal to the measured value? In other words, how do we perform QM measurements in such a way so that the above stated postulate is really true? I expect that there are textbooks on experimental methods of QM but I hope that a simplified (by omitting details that are not essential to concept) answer can be given in a few paragraphs.

Whenever I like an article in which regression analysis is used, I ask the authors if they can share some raw (!) data, because I'm writing a book and software about this topic, and I want to include very diverse real examples.

But, to my disappointment, practically nobody even reacts! Why?

Are people affraid that a new light on their data might disrupt their conclusions?

I thought openness was considered a virtue in the world of science?

But if I want to see articles that include data, I have to dig in the very old ones!

What are your thoughts?

P.S.: I can still use simple datasets from physics to psychology, from chemistry to sociology, anything...(just 1 independent variable, preferably with information about the measurement imprecision). Of course I quote you as the source. Thanks in advance!

I'm supposed to be able to figure this out and am embarrassed to be having a mental block right now. The answer is probably simple.

Consider a loop or ring made of some rigid material. The loop has tick marks that are uniformly spaced and spaced closely enough so that sections of the round loop between tick marks are approximately straight line segments. The loop is now made to spin around its axis. The Lorentz length contraction should make the distance between tick marks shrink, so the loop circumference should shrink. However, the Lorentz length contraction should not affect the loop diameter measured in a direction perpendicular to the motion of the tick marks. This says that the loop should not shrink. Does it shrink?

I authored a paper titled

"The Essence of 'E': Revealing the Infinitely Infinite" in the IJFMR Volume 5, Issue 5, September-October 2023, authored by Haque Mobassir, Imtiyazul Haque, and Shaikh. The DOI is 10.36948/ijfmr.2023.v05i05.7494.

In this paper, I introduced the concept of 'E' as the fundamental reason for all existence. I am now sharing a preprint of an experimental hypothesis to explore some ideas mentioned in the aforementioned paper

1. "Finite and Infinite originate from a common source, 'E.'"

2. "E is significantly smaller and lighter than any of its creations."

I would appreciate your thoughts after reviewing the attachment

This year’s NobelPrize laureate in physics Anne L’Huillier discovered that many different overtones of light arose when she transmitted infrared laser light through a noble gas.

Each overtone is a light wave with a given number of cycles for each cycle in the laser light. They are caused by the laser light interacting with atoms in the gas; it gives some electrons extra energy that is then emitted as light. L’Huillier has continued to explore this phenomenon, laying the ground for subsequent breakthroughs.

There are a lot of researchers who go by the book the right approach and write results, and observations in their field of work, proving the existing information or suggesting improvement in the experiment for better analysis and so on, very hard working but then there are other who are crazy thinkers always suggesting things with little backup from existing experiments or know facts, always radical in their understanding of results, and these people mostly get dismissed as blip by the first category of researchers.

So if I have to take your opinion who will you back for hitting gold one who is methodical and hardworking or who are crazy thinker?

When I look up the definition of a Lie group I find that it is a differential manifold. When I look up the definition of a manifold I find that it is a space that is locally Euclidean. My understanding is that a manifold is not required to have a metric tensor or distance measure so "Euclidean" cannot be referring to the Pythagorean theorem for triangles. So what does Euclidean mean? I look up the definition of a Euclidean space and find that it is a space defined through axiomatic theory. So I put all of these statements together to obtain the definition of a Lie group? We invent an axiomatic theory to obtain a manifold, then arrange for it to be differentiable (whatever that means) and now we have a Lie group. This makes no sense to me. Can somebody please give more understandable definitions of Lie group, manifold, and Euclidean space?

I took a first course in abstract algebra where a group was defined without any mention of a manifold. It seems to me that reference to a manifold in the definition of a Lie group is unnecessary and makes the definition unnecessarily difficult to understand. Even if so, I am still looking for an easy-to-understand definition of a manifold.

“The Essence of ‘E’: Unveiling the Infinitely Infinite” for your consideration. Enclosed, you will find a comprehensive exploration into the enigmatic concept of “E,” a cosmic force that transcends the boundaries of finite and infinite existence.

This manuscript represents a labor of passion and dedication, offering a unique perspective on the role of “E” in the universe. From its profound cosmic order to its paradoxical nature of being both infinitesimal and infinitely powerful, this work delves deep into the heart of a concept that defies human comprehension.

The content is structured meticulously, with an abstract that provides a concise overview of the manuscript’s scope, an engaging introduction that draws the reader into the subject matter, and detailed sections that explore the mass of “E” and the cataclysmic events it undergoes. The manuscript concludes with a thought-provoking summary of our journey into the infinitely infinite.

I believe this manuscript would make a valuable addition to [Company/Organization Name]’s collection of publications, given its unique perspective and the depth of research invested in it. It has the potential to appeal to a wide audience interested in cosmology, astrophysics, and the mysteries of the universe.

I would be delighted to discuss any further steps or provide additional information as needed. I eagerly await your response

Hellow.

I have been wondering why some people claim that the new theory proposed is not experiment tested. To those one ask:

1. when the theory produces the principle that govern the right measurement values, it does not count as experimentally tested ?

2. When the theory produces a the correct number at the 26 position of an infinite series along side two first numbers which are correct, The only implication is that the continuation is correct, as those are dependent on one another.

3. The Physics community Not yet accepted the full framework despite It is fully principle governed. Therefore it is a bit disappointing.

The work function of bulk silver is cited as 4.6eV. Will there be any change in the work function of the metal when the dimension is reduced to nanometer? In this case a nanowire whose diameter is less than 100 nm and length is about 10 um. Will a electrode composed of the above mentioned silver nanowire have the same work function as that of bulk silver or will there be any change due to the nanoscale dimensional constraint?

The experiment conducted by Bose at the Royal Society of London in 1901 demonstrated that plants have feelings like humans. Placing a plant in a vessel containing poisonous solution he showed the rapid movement of the plant which finally died down. His finding was praised and the concept of plant’s life has been established. If we scold a plant it doesn’t respond, but an AI bot does. Then how can we disprove the life of a Chatbot?

In the definition of the ontology of physics (generally as the study of the cosmos), I shall posit the necessity of the highest possible grounds that I find as fundamental for physics and philosophy alike. The reason for these Categories’ (a few universals that apply to all existents, and not merely to all discourses) being meant also for philosophy (especially for the philosophy of science) is that both philosophy and physics have physical existents in common as their object range.

Philosophy additionally has the pure universals of physics within the ambit of study, and both physics and philosophy have different manners of treating their object range. Hence, well-grounded physical foundations cannot do without the most suitable among these universals as its fundamental Categories, selected from among the universals forming part of the objects of philosophy.

Although many physicists and mathematicians may find the following definition of the ontology behind physics queer due to their pragmatic and near-sighted concept of physics (where physical objects are part of their object range, and not their universals / qualities / forms) in a non-grounded manner, I define here ontology for use in physics with the purpose of later elaboration of the various aspects brought forward in the definition.

The Ontology behind physics is (1) the rationally consequent science of the totality of physical existents, their parts, and their sine qua nons, namely, the pure universals (whereas “properties” are the conglomerations of universal qualities) as pertinents of existents and their parts, (2) prioritized as objects in terms of the To Be (Greek, Einai) of Reality-in-total and only thereafter in terms of the to be (einai) of its parts (reality-in-particular), (3) serving to achieve ever better measuremental approximations of the cosmos and its part-systems (4) in terms of the epistemological ideal of Reality-in-total, namely, the theoretically highest possible notion of Reality-in-general, (5) grounded in the unique and exhaustive implications of To Be, namely, Extension and Change, that are the absolutely necessary touchstones of observables and unobservables which exhaust the object range of physics, (6) in properly physical activities that let Reality and realities be measured in term of measuremental and classificational categories that facilitate both experiments and theories equally well.

I have merely used here the highest Ideals of philosophical and scientific thinking, namely, To Be, Reality-in-total, and Reality-in-general. These are not explained here well enough. I have treated them with detailed justifications in my books: Physics without Metaphysics? Categories of Second Generation Scientific Ontology, Frankfurt, 2015, and Gravitational Coalescence Paradox and Cosmogenetic Causality in Quantum Astrophysical Cosmology, 2018, Berlin.

In the first few short paragraphs we occupy ourselves with something already discussed before. If anything must exist, it must be something non-vacuous. Think of energy waves, termed variously as particles, waves, and their mixture namely wavicles. I use the theoretically more comprehensive ‘wavicles’. Are they only a pure mathematical stuff without any physical stuff within? I hope No!

In that case, even energy wavicles possess (1) some non-vacuity, i.e., Extension, which means possessing parts, and (2) some ability to cause impact, i.e., Change, from within their non-vacuous extended nature. Non-vacuity, it partially indicates existence, is not anything that mathematics can directly represent in the wavicles – for this, it needs primarily the notions of space (and time) and measurement. Nor can mathematics directly represent impact-formation as the only other universal nature of existents – for this, it needs the notion of time (and space) and measurement. Space and time are the quantity (measure) of Extension and Change respectively.

We can understand Extension as a direct ontological notion derivative from existence, but why Change, and not motion? Why is motion only derivative from Change? Section 2 responds to this question, and then Section 3 applies the result from Section 2 in the case of the EPR paradox.

A unit Change consists of the transition within a unit Process from the antecedent existent and the consequent existent. So, a unit Change is not merely a certain kind of motion. A transition is not merely a motion. Again, a unit Change is not a unit Process but consists of the transition within a unit Process, in which the antecedent part (cause) causes an effect on the consequent part (effect). A unit Process already involves many types and units of motion.

Causality consists in the relation between the cause and the effect. A unit causation is the minimum act of realization of a unit Process. That is, a causal unit is both the cause and effect together. The involvement of a transition, not merely of a motion, is why it is difficult to quantify a unit of Causal Process using mathematics. This will be clearer towards the end of this section.

Space is the epistemic aspect of Extension. Motion is the quantitative aspect of physical existents that is representable and, in each case, processed as the measure of a certain sort of motion, by using mathematics epistemically in terms of a certain spatially tripartite kind of displacement at the level of the kind of motion considered. All other, projected, more than three, superstring dimensions should be taken as curled in within the three, because the extra dimensions are all certain manipulation results of the original three. Time is not being multiplied in this manner, and it is just the unique epistemic, quantitative, aspect of Change.

The motion of any specific kind is merely an aspect of Change. Change involves transitions, using which we cannot mathematically manipulate existent wavicles in their constant inner happenings. The inner happenings too are motions, but are not representable as such within a given treatment of motion. One may use momentum, mass, etc., but these too do not represent the unit transition that a unit Causal Process yields.

We cannot generalize and say that everything is motion. This does not serve physics, because in physics all sorts of inner motions of a moving wavicle cannot mathematically be considered simultaneously. Moreover, a unit of Change is not equal to a unit motion of any kind, but instead, a causal unit Process involving an ontologically defined state transition. Change alone does not define a unit Process. Extension-Change together define a unit Process as a Causal unit. This is to be noted well here.

That is, in the case of quasi-unobservable but proved-to-be existent wavicles (termed unobservables in order to distinguish them from direct observables), Change involves existent wavicles with some motion and the ability to cause some motion, each of which has further parts, these parts too are in motion, and they too possess the ability to cause motion, etc. ad libitum.

Now the following question may be addressed and answered with sufficient rational justification: If the above is the inevitable case with respect to existents, why should energy-transmitting wavicles like photons, neutrinos, and gravitons yield (1) an infinity of mass at any specific state of motion as in the case of the velocity of any emission, when this velocity is compared in its motion with the velocity of light as the former approaches the latter in value, (2) any kind of comparative lack of motion as in the case of relative inertia, which is based on a quantitative comparison determined by imperfect and contextual measurements, or (3) create non-locality of influence (or lack of influence) in the EPR experiment, when two previously entangled wavicles with energy-content are made to move from each other at a comparative mutual total of the velocity of light or more, in such a way that the luminal-velocity-based reasoning shatters mutual causal influence and creates absolute miracles everywhere in the cosmos?

It is known that such infinities (and the connected zeros) at comparisons of two motions are not actual cases, because any existent has inner motions ad libitum and outer motions ad libitum, and none of these yields an infinity or zero because the infinite number of motions within any given unit Process or within parts thereof can only have the involvement of the infinite number of ever smaller, near-infinitesimal, transitions available in Change. These can never reach infinity but a finitude in total value. I think this explanation should justify the fact that we do not find any infinite or zero velocity, mass, energy, etc. in any existent observable or unobservable.

To explain further, the most important matter to be kept in mind here is that the inner motions of any wavicle, resulting from within and from outside, are not infinite in cumulative measure at any given time – but we should insist here that the sort of addition to be considered is not that of “infinite times finite quantities” as wrongly thought in the case of Zeno’s paradox, but instead, a finite totality of “infinite number of ever smaller near-infinitesimal quantities”. This is what characterizes physical existents and their parts in the cosmos, both of those that are termed matter and of those that are called energy.

In that case, there should be in physics a different manner of comparing motion, absolute inertia, and relative inertia of two bodies with each other, wherever physics uses a specific criterial velocity in order to compare itself with a smaller velocity under inquiry / under experiment. This is where physics could de-absolute the velocity of light with respect to its applicability to all the parts of the cosmos (which may even be an infinite-content ordering of infinite number of finite-content universes).

There are all the possibilities of infinities and zeros only in the mutual comparison of motion / velocities, and not when physical processes are considered in themselves. Hence, a spectrum of values of criterial velocities may be mooted for the various parts of the cosmos, where the velocities being compared with the criterial velocity can still be less than the criterial velocity used for comparison. This is all that physics can at the most possess in order to broaden the concept of quantity in physics and make it better adapted to deal with the physical-ontological concept of Change. In themselves physical existents have Change, which inevitably involves the totality of the many inner, inward, and outward motions.

A naive question in this context: Is anything in itself in motion, relative inertia, or absolute inertia? Naturally, anything is in finite motion of some kind within itself and at comparison with others. It is in a specific relative motion or inertia only in comparison with another motion or other motions. But there is no absolute inertia.

Any specific measurable or measured motion is not the exact (or only) thing that happens in an existent being. It has Change, i.e., all its parts are completely in motion – but in finite motion – which, as I said earlier, does not add up to an infinity of motion. Firstly, no instrument can measure anything exactly as it is, because at any given moment there are so many inner causal influences of causation within each entity and hence the exactness of the quantity does not have any justification with respect to any fixed point of time however minute. Secondly, by the time a measurement is performed, other minute influences have altered the quantity. Hence, no measured quantity can be exact.

Change is not any specific motion, but instead, a transition of many minute motions, and hence cannot be used in and by physics measurementally. It is a physical-ontological quality of all existents. This is why physics has been ignoring the physical-ontological status of Change. Change is in fact the ontological fact of all existents in that each element of existents has an infinite number of ever more minute causal influences acting upon it from within and without. This is the transitioning that Change is.

Motion and inertia are only two measurementally integral aspects of Change, wherein motion is a notion that needs mensuration and measurability, and hence can only be considered at one quantity of motion at a time. For this, the epistemic notions of space and time are necessary in physics. But this does not mean that this suffices for physics, because physics studies existent material beings in their motion; and existence, material, energy, etc. are not strictly and primarily physical but physical-ontological notions. Integrally taken, Change is whatever in fact happens in existents in all their parts, including in energy particles / wavicles.

Now one may attempt (1) to substitute Change with the notion of transition, i.e., motions within motions within… or (2) to substitute it with notions like momentum, mass, etc. The first is possible, but it is better to use the term ‘Change’ rather than an involving stretch of words. But none of the notions in (2) can substitute Change, because, as you may observe, they can augment the understanding of each other, and only augment the understanding of the concepts of motion, Change, etc., and not substitute the notion of Change.

The self-evident reason for this claim is that even momentum, mass, etc. are just quantitative notions composed of many (i.e., conglomerations of) quantitatively qualitative universals. Change is not a quantity, but a pure, qualitative, ontological universal not directly meaning epistemically determined quantities. I purposely call notions mentioned above, other than Change, as measuremental. This is in order to avoid the sense that quantity is some sort of a substitute for existent physical processes.

Quantity is an epistemic notion, and hence based on connotative universals and expressed in denotative universals. Change is a purely ontological universal. (For a simple clarification on ontological, connotative, and denotative universals, see: https://www.researchgate.net/post/Physical-Processual_Representation_of_Irrational_Numbers; for more information, see: https://www.researchgate.net/post/Physical_and_Exact_Sciences_and_Axiomatic_Philosophy_Introducing_Grounding_long_text)

Mathematical objects as quantitative qualities too are connotatively epistemic objects represented by denotative universals, and do not exist in terms of the belongingness of ontological universals to existents. (For more clarity on this, see the following discussions: (1) https://www.researchgate.net/post/Source_of_Major_Flaws_in_Cosmological_Theories_Mathematics-to-Physics_Application_Discrepency, (2) https://www.researchgate.net/post/Mathematics_and_Causality_A_Systemic_Reconciliation, and (3) https://www.researchgate.net/post/Why_Are_Numbers_and_Shapes_and_Their_Structures_Considered_by_Many_as_Exact)

If motion is a matter of spatial and temporal measurements, then it can be treated in terms of epistemic procedures in physics. Space-time measurements are the only way for this. But Change, as the concept of motions within motions within motions…, is the precondition behind all motion. These are not generalizable again under the notion of motion-in-general, because this would only be represented mathematically by one type of motion at a time, and not a conglomeration of motions within motions within….

Change does not remain alone. Change is always co-implied by Extension, and of the latter too we have only epistemic measurements in physics, not ontological “quantities”. Clearly, Change is not motion; instead, it denotes an extended object, all the parts of which are in motion by way of impact-formation. Hence, Extension and Change are the fundamental, physical-ontological, universals of all physical existents.

Let us, therefore, agree that Change is the inevitable ontological precondition behind all motion and that Extension and Change are the fundamental, mutually requiring, physical-ontological, universals of all existents in Reality-in-total and is exhaustive of the notion of the To Be of Reality-in-total.

Think of the various neo-Vedāntic, neo-Buddhistic, and nature-religion type, new age religions and their philosophies like those of Rudolf Steiner, Osho, Dalai Lama, etc. For neo-Vedānta, quantum physics is close to their heart because it “proves” Vedāntic non-dualism! Their meditation practices and their wisdom are wonderful, but not their physico-philosophical holisms, because they are oriented to good feelings, metaphysical or anti-metaphysical conclusions based on good feelings, and are not based on equally physically and cosmologically acceptable philosophical detail.

On the other hand, we have philosophers and philosopher-scientists like Henri Bergson (and the many neo-Nietzschean thinkers), Fritjof Kapra (and his kind of physicists turning quantum physics into a quick-fix-solutions philosophy), etc., who generate a good-feeling integralism without metaphysical tenability with respect to Reality-in-total.

I do not discuss here the details of the EPR problem. I shall take for granted in the reader some previous knowledge of it. For a state-of-the-art discussion and details of critical points, see: (https://www.researchgate.net/post/Einstein-Podolsky-Rosen_Paradox_and_Non-Locality_Was_Einstein_a_Monist_long_text)

The EPR problem points to a paradox (locality and non-locality) and consequent sub-paradoxes (say, of stuck-up concepts of symmetry, standstill in the universality of causality, closure of the causal cone, luminal velocity-based artificial limits to physical research, etc.). All these are based only on the procedures in physics as to how the Changes in the processes are being functionalized only with respect to a certain sort of motion with its settled velocity (i.e., c). The velocity of light has been determined from our world, and Relativity takes it up as the ultimate criterion of measurement for the whole cosmos without considering the status of origin of the notion. Hence, the EPR thought experiment and its experimental realizations have tended to create the said paradoxes.

Finally, the technical aspects of non-locality have been instrumentalized by technology-oriented physicists. John Clauser, Alain Aspect, and Anton Zeilinger won the 2022 Nobel Prize for physics. Now many think that, due to the instrumentation success of quantum optics, the cosmos should obey non-locality. But then, should the successes of Newtonian engineering-physics in the instrumentation of astrophysical experiments prove such physics to be the physics of the cosmos?

This state of affairs continues in quantum physics while the physicists do not consider the basic physical-ontological qualities / universals of all existent observables and unobservables together for legitimacy in concepts, hypotheses, truth-claims, laws, theories, etc.: namely, (1) the first most general nature of every existent, i.e., Extension (compositeness), and (2) the only other most general nature of every non-vacuous existent, i.e., Change (impaction / mode of actualization of compositeness).

The second point above demonstrates that even for the energy wavicles concerned, say, the electromagnetic or gravitational emission units, there are inner motions within themselves and influences of motions from beyond themselves into the inner constitution and motions, both the types of which sub-determine every one of such emissions throughout the past, present, and future.

This realization in quantum physicists, astrophysicists, and cosmologists should be coupled with the need to posit a spectrum of criterial velocities for use at various regions of the cosmos. Out of the spectrum of criterial velocities’ values, some should be valid in ever greater conglomerations of universes within the cosmos. This could give impetus to the evolution of modes of conceiving the fundamental principles of aspects of physics in a cosmology-compatible manner. (For further deepening on this issue: https://www.researchgate.net/post/Gravitational_Coalescence_Paradox_GCP_Introduction_to_Gravitational_Coalescence_Cosmology_GCC, and https://www.researchgate.net/post/Infinite-Eternal_Multiverse_Implications_to_Physics_and_Cosmology)

We know that there is no real absolute inertia as Newton thought. If not in absolute inertia, then both observables and unobservables may be considered only in the state of comparative inertia. But what is ontologically more real and irreducible, they are in themselves in Change – i.e., sub-motions within and external sub-influences upon the motion at issue of the wavicle. Hence, wavicles in the cosmos possess not merely a finite amount of motion (and are not in absolute inertia). They possess also constant continuity in finite Change, namely, motions within motions within … ad libitum.

Physics students begin with meso-world experiments and theories. Naturally, at the young age, they get convinced that the logic thinking and research as applied to the meso-world level of physical phenomena that they follow is identical with the ideal of scientific method and hence there is nothing more general and advanced. Common social convictions on scientific temper may further confirm them in this belief. It then becomes a faith for them.

This has far-reaching consequences in the formation of the concept of science and of the logic of science, because the majority such students do not advance far forward, they fail to get the meaning of the foundations of the sciences, and thus remain spreading the elementary concept of science belonging to the meso-world logical applications. And as they get surprised at the quantum revolution, they tend to think or write books on topics like: “the whole universe is within the quanta in an atom”, because they think that the foundations of science are all questioned and set topsy-turvy by quantum physics!

But unquestionably, it is not very difficult to realize that even the quantum-physically upset sense of the logic behind the application of the scientific method is almost the same old manner of realizing (1) the ideal of scientific method and (2) the more general ideal of reason, namely, observe, hypothesize, verify, theorize, attempt to falsify for experimental and theoretical advancements, etc. upon meso-world realities, phenomena, data, etc.

Do teachers and professors of physics or of other sciences (1) instruct their students early enough on the advantages of thinking and experimenting in accordance with the above-mentioned fundamental fact of all scientific practice being founded on ever-better definable foundations of physics that are clearly based on the existence of physical objects as processes, or (2) make them capable of realizing the significance of this in the course of time? I think that they do not.

This shows that physicists (and for that matter other scientists) fail to a great extent at empowering themselves and their students in favour of the growth of science, thought, and life. The logic being followed in the above-said elementary mode of practice of scientific method at earlier stages of instruction, naturally, becomes for the students the genuine form of logic, instead of being an instantiation of the ideal of logic as reason.

This seems to be the case in most of the practices and instruction of all sciences till today. A change of the origin, justification, and significance of the use of logic in physics from the very start of instruction in the sciences is the solution for this problem. The change must be in the foundations and in the instructions on the foundations. Even at elementary stages of instruction this can be done, just like the SI units are being taught effectively very early in the school.

All humans equate (1) the physical-ontologically grounded and non-grounded forms of logic of each science, and even logic as such, with (2) reason as such. Reason as such, in fact, is more generic of all kinds of logic, and must be taken as that which must be realized in logic. But this attitude is not being followed in any science as of now. This has been my observation so far.

Practically none of the professors (of physics as well as of other sciences) terms the version of logic of their science as an instantiation of reason, which may be accessed ever better as the science eventually grows into something more elaborate and complex. Hence, a foretaste of the same given in form of the simple foundations of all sciences at the very start may go a long way to enhance the growth of science and human life. Physicist gets more and more skilled at reasoning only as and when she/he wants to grow continuously into a genuine physicist. The number of such persons is small. Increasing this number is one of the aims of the above-said kind of instruction in the sciences.

As the same students enter the study of recent developments in physics like quantum physics, relativity, nano-physics (Greek nanos, “dwarf”; in physics, @ 10-9), atto-physics (@ 10-18), cosmology, etc., they forget to make place for the strong mathematical effects that are due by reason of the conceptual and processual paradoxes which in turn are due to epistemological and physical-ontological differences between the object-sizes and the sizes of ourselves / our instruments. Some of the best examples of physicists forgetting the foundations of physics in existence are the Uncertainty Principle, the statistical interpretation of QM, cosmic singularity, quantum-cosmological multiverse from quantum vacua, counterfactual multiverse, etc.

They tend to believe that some of these and similar physics may defy our (meso-physical) manner of using logic and its source, namely, reason – but by this they mistakenly intend that all or many forms of logic and reason would have to fail if such instances of advanced physics are accepted in all of physics. As a result, again, their logic tends to continue to be that of the same meso-world level as has been taken while they did elementary levels of physics.

Does this not mean that the ad hoc make-believe interpretations of the logic of the foundations of QM, quantum cosmology, etc. are the culprits that naturally make the logic of traditional physics inadequate as the best representative of the logic of nature? In short, in order to find a common platform, the logic of traditional and recent branches of physics must improve so to adequate itself to nature’s logic. Nature’s logic is more than logic and its source, reason. Nature’s logic is the source of reason and thus of logic.

Why do I not suggest that the hitherto logic of physics be substituted by quantum logic, relativity logic, thermodynamic logic, nano-logic, atto-logic, or whatever other logic of any recent branch of physics that may be imagined? One would substitute logic in this manner only if one is overwhelmed by what purportedly is the logic of the new branches of physics.

But, in the first place, I wonder why logic should be equated directly with reason. The attempt should always be to bring the logic of physics in as much correspondence with the logic of nature as possible, so that reason in general can get closer to the latter. This must be the case not merely with physicists, but also with scientists from other disciplines and even from philosophy, mathematics, and logic itself.

Therefore, my questions are: What is the foundational reason that physicists should follow and should not lose at any occasion? Does this, how does this, and should this get transformed into forms of logic founded on a more general sort of physical reason? Wherein does such reason consist, and where does such reason exist? Can there be a form of logic in which the logical laws depend not merely on the micro- or mega- or meso-size of objects or the epistemological level available at the given object sizes, but instead, on the universal characteristics of all that exist? Or, should various logics be used at various occasions, like in the case of the suggested quantum logic, counterfactual logic, etc.?

Just like logic is not to be taken as a bad guide by citing the examples of the many logicians, scientists, and “logical” human beings doing logic non-ideally, I believe that there is a kernel of reason behind physics, justified solely on the most basic and universal characteristics of physical existents. These universals cannot belong solely to physics, but instead, to all the sciences, because they belong to all existents.

This kernel of reason in physics is to be insisted upon at every act of physics, even if many physicists (and other scientists and philosophers) may naturally not ensure that kernel in their work. I suggest that ensuring this involves not merely the constant attempt to formulation of nature’s logic in our reason and its instantiations in logic. It involves what can lead to the said results – and that is to formulate the very foundational logic of physics based on the generalities of all that exist and on the generalities of knowing all that exist.

I shall discuss these possibly highest universals and connect them to logic meant as reason, when I elaborate on: 3. The Ontology behind Physics (ALSO a discussion in RG).

The matter on which physicists do logical work is existent matter-energy in its fundamental implications and the derivative implications from the fundamental ones. It cannot be the all sorts of posited unobservables which cannot at all exist as physical processes but only as ad hoc necessities of some theoretical procedures in physics that are considered as theoretical existents.

This fact is to be kept in mind while doing any logically acceptable work physics, because existent matter-energy corpora in processuality delineate all possible forms of use of logic in physics, which logic is properly to be termed nature’s reason. Physics (and other sciences) needs to create a mode of presentation of logic where impossible theoretical entities can naturally be ostracized from the scenario of physics. This is possible only if the necessary, most general, Categorial demands of physical existence are inducted in all forms of logic of physics.

Moreover, theoretical and experimental conclusions are not drawn merely by one subject (person) in physics for use by the same subject alone. Hence, we have the following two basic requirements to note in the use of logic in physics and the sciences: (1) the intersubjectively awaited necessity of human reason in its delineation in logical methods should be upheld at least by a well-informed community, and (2) the need for such reason behind approved physics should then be spread universally with an open mind that permits and requires further scientific advancements.

These will make future generations and generations to further question the genuineness of the logic of specific realization of reason, and constantly encourage attempts to falsify theories or their parts, so that physics can bring up more genuine instantiations of human reason. But is such human reason based on the reason active in nature? How to make it base itself on the reason in nature?

Although the above arguments and the following definition of the logic being followed in mainstream and traditional physics might look queer or at least new and unclear for many physicists, for many other scientists, for many mathematicians, and even for many logicians, I attempt here to define logic for use in physics as the fundamental aspect of reason that physics should uphold constantly in every argument and conclusion due from it:

The logic behind physics is (1) the methodological science (2) of approaching the best intersubjectively rational and structural consequences (3) in what may be termed thought (not in emotions) (4) in clear terms of ever higher truth-probability achievable in statements and conclusions (5) in languages of all kinds (ordinary language, mathematics, computer algorithms, etc.) (6) based on the probabilistically methodological use, (7) namely, of the rules of all sensible logics that exemplify the Laws of Identity, Non-contradiction, and Excluded Middle, (8) which in turn must pertain to the direct and exhaustive physical implications of “to exist”.

Here I have not defined logic in physics very simply as “the discipline of the laws and rules of thought”, “the methodic discipline of attaining truths”, etc., for obvious reasons clarified by the history of the various definitions of logic during the past centuries.

But here comes up another set of questions: Is the reason pertaining to physical nature the same as the most ideal form of human reason? From within the business of physics, how to connect the reason of physical nature with that of humans? I may suggest some answers from the epistemological and ontological aspects. But, before that, I would appreciate your responses in this regard too.

The whole of logic, epistemology, ontology, etc. are not the exclusive property of physics, or of any other particular science, or of all the sciences together. Each of them may apply the various general logical, epistemological, and ontological principles in ways suitable to their disciplines, but cannot claim that theirs is the genuine or the possibly best logic, epistemology, ontology, etc.

There is yet another manner, beyond the sciences, wherein (1) the object range and viewpoint range become the broadest possible in epistemology, and (2) the epistemological manner in which the two are connected becomes satisfactory enough to explain both the aspects and the procedures involved between them. This is a philosophical version of epistemology. Even this manner is not complete without including the various logics, epistemologies, and ontologies of the particular sciences.

Before pointing out the special manner in which physics could use the more general aspects of epistemology in itself, let me mention a general trend in science, especially physics. I have seen many students of physics and mathematics mistaking the logical ways in which they do experiments and theories as the same as the conceptual foundations of physics and mathematics.

They do not even think of the epistemology of physics. The clear reason for this is that their epistemology is a crude correspondence theory of truth, and this is outdated. Take any of the best physicists, and we can see in their works the underlying undefined epistemology being closer to the correspondence theory of truth than anything else. I would like to suggest in the following a clear spine of epistemological rudiments for physics.

The pragmatism and scientism at the foundations of practical physics does not accept anything other than the correspondence theory as prescriptive of all the truths of science. Of course, the amount of finality achieved in truths will be the measure of tenability of their truth-probability. But this is to be reserved to the most general truths derivable from any science or philosophy. Low-level truths are much beyond the purview of correspondence between the objectual and the theoretical. Unaware of these facts, most physicists take the difference lightly.

It is a pity that the students of the sciences and also philosophy students with scientistic orientations even think of their ways of permitting truth correspondence to all their truths as the sole possession of scientists, which they suppose are being usurped from philosophy in the course of the past centuries in such a way that philosophy will have ever less reason to exist, or no more reason to exist. Imaginably, in this pride they are encouraged by their presumption of possession of the scientific temper in an exceptional manner.

More evidently, there were and there are physicists holding that their use of logic, epistemology, ontology, etc. is final and that all other details being done by other sciences, especially by philosophy, are a mere waste of time. If you want me to give an example, I suggest that you watch some of the YouTube interviews with Stephen Hawking, where he declares philosophy as a waste of time, or as an unscientific affair. The same sort of claim is to be seen being made by many mathematicians: that logic is a by-product of mathematics, and that philosophers are falsely proud of having logic as their methodology.

The reason why the whole of logic does not belong to the sciences is that the viewpoint from which sensation, thought, and feeling may be exercised in the broadest possible manner is not exhausted even by totaling all the object ranges of all the sciences. Each of them does logic in a manner limited by its object range. How then can their logic be the best possible? There is one and only one general science of which the viewpoint is the broadest. It is that science in which the viewpoint is that of the direct implications of the To Be of Reality-in-total.

Against this backdrop, although the following definition might seem queer for many physicists, mathematicians, and other scientists, there are reasons why I define here epistemology for use in physics. The following definition itself will clarify the reasons:

The epistemology behind physics is (1) the science of justifications (2) for the systemic fact, the systemic manner of achieving, the enhancement of the systemic manner of achieving, and the foundations of systems (3) of rationally derivable and explicable theoretical consequences of human efforts (4) to grasp the connection between physically existent reality and their pertinent realities of all sorts (5) in an asymptotic approach of truth-correspondence from the procedures of knowing (in terms of the pertinent realities of existent realities) onto the physically existent processes of reality, (6) in a spirally broadening and deepening manner of truth probability, (7) which serves to achieve ever better approximations of the epistemological ideal of knowing, namely, Reality-in-general, (8) starting from reality-in-particular, and (9) by use of the highest theoretical generalities pertaining to Reality-in-total and its parts, namely, reality-in-particular.

The epistemology of physics does not take the viewpoint of the To Be of Reality-in-total. But it must obey the primary implications of To Be and the viewpoint of the To Be of Reality-in-total. What these implications are, will be treated below, under “3. The Ontology of Physics”. Epistemology in philosophy may be slightly more general than the epistemology of physics, in the sense that philosophy takes the viewpoint of all physical processes that exist and attempt to view every reality from that viewpoint alone. If not, philosophy has no justification for existence.

Naturally, the epistemology of the sciences will not be so general as that of philosophy. But obedience to it is better for the epistemology of physics; and the advantages of such obedience will be seen in the results of such physics and such sciences.

The epistemology of physics, therefore, will attempt to theorize, know, and predict all that exist, but from the viewpoint exclusively of experimentally / empirically verifiable methods based on what is directly or indirectly before us, namely, the physical processes at our reach. The epistemology of systematically and systemically (i.e., systematically of systems of systems … ad libitum) moving in the use of logic from the given existent physical processes to the details of the not immediately given but ever more minute or ever more distant physical existents is the epistemology of physics. The above definition would, in my opinion, be sufficient to cover as broad and minute procedures as possible in physics. Time has come to appropriate it in physics, lest much advantage be lost for too long.

Not that philosophy does not trust this approach of physics. But philosophy looks for the Categorial presuppositions of existence behind all that is verifiable or verified empirically and empirical-theoretically. These presuppositions are the starting points and guiding principles of philosophy. There is a stark difference between a methodology of this kind and the methodology of basing everything on the truths derived from empirical and empirical-theoretical research. Now from this viewpoint you may judge the following suggestions and determine whether the epistemology of doing physical science is as broad as that of philosophizing.

Every moment, our body-brain nexus is continuously but finitely in contact with itself and with a finite extent of the environment, more or less simultaneously, but in differing intensities, no matter however elementary. The primary mode of this is through sensation, using all available and necessary aspects of it as the case may be. Thought and feeling are possible only in continuity with sensation, and never without it.

But one special characteristic of the human brain differentiating it from others is that sensation, feeling, and thought can very consciously induct into, and consequently deduce from the presuppositions of, all that exist – no matter whether they are a finite environment or infinite – and all these solely from the finite experience from the finite environment at hand. This seems to be absent in less human living beings.

Moreover, the second, but more forgotten, characteristic of the human brain differentiating it from others is that sensation, thought, and feeling are affective, tending to itself and to others, in the broadest sense of the term ‘affective’. It is the manner in which every human being tends in his/her sensation, feeling, and thought. Hence, all processes of knowing will be coloured by affection.

The manner and then the so-constructed broader background in which sensation, feeling, and thought take place is affection, which we term also love in a very general sense. Sensation, feeling, and thought are the three interconnected modes of tending of the body-brain to itself and to the environment, tend always to connect itself with the environment.

But here too the important differentiating characteristic in human body-brains is their capacity to tend to the environment beyond the immediate environments, and further beyond them, etc. ad libitum. There is nothing wrong in theoretically considering that there is the tendency in humans to converting this sort of ad libitum to ad infinitum, irrespective of whether these environments can really go ever broader at infinity in the content of matter-energy within Reality-in-total. Infinity is another term here for generalizing.

Reality consists of existent reality and realities that pertain to existent realities in their groups. Existent realities are clear enough to understand. Realities pertinent to existent realities are never to be taken as belonging to just one existent reality. They are always those generalities that belong to many existent realities in their respective natural kind. These generalities are what I call ontological universals.

All generalizations tend beyond onto the infinite perfection of the essential aspects of the concepts pertaining to the object-range. Not that the object-range must be infinite. Instead, the tending presumes an infinitization due to the idealization involved in generalizations. This is a kind of infinitization that does not need an infinite Reality-in-total in existence. All the concepts that a human being can use are based in the infinitization of the essential aspects of the concepts in their ideality. But behind these mental ideals there are the ideals, namely, the ontological universals pertaining to the groups (natural kinds) of processual entities in the environment. These are the ideals in the things and are not in us. These too are idealizations at the realm of the natural kinds that form part of Reality-in-total.

Without loving in the sense of tending to, as human do, to the inner and outer environments in their generalities there is no sensation, feeling, and thought. The tending to need not be due to the love of the objects but due to the love of something that pertains to them or to the ontologically universal ideals pertaining to the objects. From this it is clear that the relation between the processual objects and the sensing-feeling-knowing mind is set by the ontological universals in the natural kinds of existent physical processes.

At the part of the mind there should be idealized universals of conceptual quality, because the ontological universals in natural kinds cannot directly enter and form concepts. This shows that the conceptual universals (called connotative universals) are the mental reflections of ontological universals that are in the natural kinds. In short, behind the epistemology of sensation, feeling, and thought there are the ontology and epistemology of loving in the sense of tending to, due to the otherness implied between oneself and the environment.

There may be philosophers and scientists who do not like the idea of love. I say, this is due to the many psychology-related prejudices prevalent in their minds. We need to ask ourselves what the major mode of exercitation of any activity in human beings, and none can doubt the role of love in epistemology. The physical foundations of love too are commonly to be shared with the foundations of other aspects of physical existence.

Such tending by the person is mediated within the person by the connotative universals. Their expression is always in terms of symbols in various languages. These are called denotative universals. Connotative universals get concatenated in the mind in relation to their respective brain elements and form thoughts and feelings. Their expression in language is by the concatenation of denotative universals and get formulated in languages as theories and their parts.

To put in gist the latter part of “2. The Epistemology of Physics”, I suggest that the ontological, connotative, and denotative universals and the love of human agents to these and the very existent processual entities are what facilitate knowledge. The psychological question as to what happens when one has no love does not have any consequence here, because psychology differentiates between love and non-love in terms of certain presumed expressions of love and non-love.

In the case of the natural course of life of humans, the choice is not between love and non-love, but instead, between increasing or decreasing love. We do not speak here of loving other human beings as a matter of ethical action. Instead, the point is that of the natural love that humans have for everything including for sensing, feeling, knowing, etc.

One might wonder here why I did not discuss mathematics as an epistemologically valid tool of physics and other sciences. I have already dealt with this aspect in many other discussion texts in ResearchGate, and hence do not expatiate on it here.

There have arisen various schools of theories, mainly from within the physics community, theorizing elaborately concerning the ontological foundations of physics. Not till the end of the 19th and the beginning of the 20th century have these notions been clear enough. Two major and common ways of approaching the foundations have been the following:

(1) Physical experiments and theories based on the notions of space, time, matter-energy, and causality. (2) Physical experiments and theories based on the four laws of conservation, namely, those of matter, energy, momentum, and charge. There may be other variations of the foundations, e.g., some include mass in the list. I believe that all such variations are based mostly on the two sets above.

The first set does not seem to be based on anything else from the viewpoints available in the long tradition of classification and the epistemic categories of space and time. The question of deriving one from the others or a few from the others within the list has not occurred. This is the foremost disadvantage of these categories.

But the second list integrates within each category the measuremental aspect of physical (scientific) activity. Interestingly, hence, the second set used to be reduced to symmetries (Hermann Weyl and others). But note that symmetries are measuremental and hence epistemic in nature. A symmetry is not a physical-ontological affair but instead the result of some epistemic operations upon already existent natural processes.

But here the existence of processes is taken for granted, and not included in the categories. That is, the nature of physical processes is not sufficiently taken notice of. This does not mean that the nature of physical processes is left aside from physics. Instead, it is not included in the categories.

Measurements are based on the epistemic concepts of space and time. A symmetry is never the result of merely one epistemic operation. A few measurements together constitute and result in any one sort of symmetry. Hence, the compositional nature of concepts assigned the categorial character in the four conservational categories renders conservational categories into less essential and less grounded for physics.

Moreover, in the above systems, causality is considered (1) either as an addition to the categories behind physical processes and the study of physical processes, (2) or as a notion being brought up in terms of the measuremental concepts of space and time, because until today a universally acceptable manner of defining causality in terms of any other primitive notions has not existed.

Hence, causality as an additional category not based on any other categories and symmetries based merely on composed measurements and not on any other fundamental categories cannot be the foundation for the study of the physical nature of existent processes. The latter needs physical-ontological Categories and these Categories should give rise to the basic notions of physics without reference to ad hoc positing of various basic notions as the foundations of physics.

Moreover, measurement systems like MKS, CGS, and SI are ipso facto mere epistemic systems. They are conventions of measurements, on which the nature of physical processes is based; and conventions of measurements are not based on the most general nature of existence of physical processes. This necessitates finding what underlies both measuremental systems and the resultant symmetries.

In the case of physics and the natural sciences as the general case, the epistemically oriented operations are for the most part measuremental. In the case of many other sciences – say, (1) some applied sciences like medicine, engineering, architecture, etc., (2) some of the human sciences, and (3) especially the fine arts, music, literature, etc. – the status of measurements is different. Exact measurements increasingly take a back seat in these three general types of sciences, although measurements exist in all of them in a more or less evident fashion.

But in the fine arts, music, literature, etc. we have sensation, experiential quality, feelings, etc. taking prominence over measurements. These procedures too are epistemically oriented procedures in such sciences, which scientists (and of course, all of us) often look down upon as sciences that obtain values calculated as less than those that the humanities obtain. Despite this fact, they too are sciences in some sense, since measurement is ubiquitously present in them at least as a minor procedure in comparison with the physical sciences and mathematics. I would hold even that the applied sciences, although active more often with procedural measurements, indulge also a lot of sensation, experiential quality, feelings, etc. in the manner of epistemic qualities.

Some important details to be noticed in the above-mentioned two major traditional school systems of physical categories are the following:

(1) Firstly, space and time are not existents or ontological attributes of existents. As is clear from above, they are the measurementally epistemic and cognitive aspects of physical existents.

(2) Secondly, matter-energy can be taken as existents provided one does not tend to take the abstract Aristotelian-Thomistic meaning of matter (as the abstract raw material which, when exemplified, is always a material object, although such a raw material is never to be found anywhere) and energy (as an abstract action-at-a-distance with no material counterpart) in order to explain material objects.

(3) Thirdly, it is a false procedure in physics, cosmology and derived physical sciences to accept the measuremental notion of energy and material objects as just the number respectively of the energy emissions and material chunks measured based on measurement conventions (e.g., quanta). Instead, the notion of energy as existent propagation from existent matter, measurable in various conventional ways, is much more tenable.

(4) On the other hand, fourthly, the laws of conservation are not simple attributes of any existent. A detailed meaning-analysis of physicists’ claims may show that many of them have taken the conservation laws as the most fundamental attributes / qualities of theories. But they are principles formulated sententially out of a few notions and verbs, and hence rendered as principles composed of many other simple attributes which then are concatenated using verbal connective notions. I call as universals the simple attributes constituting the sentential principles of symmetries.

Even the verbal notions may be set in the qualitative language and rendered universal attributes. This is because both names and verbs belong to the processes that existents are and define existents as ongoing processes. Universals are the basic contents of all basic principles, definitions, etc. But what we need as most basic sources of physics are physical-ontological Categories that work as the fundamental notions of all universals.

Merely any one or some universals cannot suffice at the foundations of physics. They need to be the direct implications of the most fundamental of all notions, namely, To Be / To Exist. But why should physics follow this manner of thinking? None insists upon this on the physical praxis of a physicist. But the suggestion is that the physicist too deals with existing physical processes, and also the philosopher of physics deals with existent stuff, and not non-existent stuff. Why then should physicists follow those Categories that physical-ontologically justify their work? For the above reasons, I follow the way of searching for the universals of all existents in their equally nominal and verbal aspect, namely, the To Be of Reality-in-total.

Physics cannot be done in a well-justified manner without possibly best-grounded universals that go beyond the above-mentioned two groups of physical-ontologically insufficiently grounded, arbitrarily introduced, and haphazardly variegated categories which are not derivable from the most fundamental ones.

The most basic grounding should always be from the To Be of Reality-in-total, and such Categories are absolutely lacking in physics even today – a fact that I have become more and more aware of while discussing matters physical and cosmological on ResearchGate as I attempted to suggest what I found to be the possibly most basic Categories of all science and philosophy.

Some may suggest that the surest possible physical (not physical-ontological) grounding that has been provided by some in the past in terms of defining time, space, mass, and energy measurementally are sufficient for physics, and perhaps it is good to add causality, but we are not sure whether everything is fully causal – and that none needs to intrude into the foundations of physics from other disciplines.

I argue that all such grounds are insufficient due to their classificational and measuremental nature, as mentioned above. Secondly, they are insufficient for physics because they are exclusively and merely from within the ambit of physics. This does not ground physics. Moreover, I shall show that Universal Causality is ubiquitous if a physical existent should exist at all, i.e., from the concept of existence is Universal Causality to be derived in a pre-scientifically ontological manner, and that the instruments of such derivation are themselves the primary Categories of physics.

The two sets of physical categories mentioned above, due to their classificational and measuremental nature, are not derivable from the To Be of all existents. To put the argument in gist, the definitions of all the said merely physical categories use simple universals as ingredients; these ingredients are not final enough; there are two most final ontological universals; and hence, the highest ontological universals should also be at the foundations of physics along with existent matter-energy, so that the classifications and measurements of existent matter-energy within physics be conceptually possible; and further, these two Categories are the very essence of Universal Causality too.

Grounding can be of various levels and grades. I speak of grounding all sorts of concepts, procedure principles, procedure methods, and theories in any system of thought and science. It is unnecessary in this context to discuss the grounding of highly derivative concepts that occur much later in theories than those that appear while founding them with best-grounded foundations. I go directly to the case of what should be called the most Categorial concepts behind physics, on which physics is grounded.

These Categorial concepts cannot be merely from within physics but should be directly related to and facilitating physics in as many of its aspects as possible. The success of foundational Categories consists in that they serve to ground as many aspects as possible of the particular science or system. Concepts strictly and exclusively physical or generally scientific cannot be as useful as notions from beyond in order to serve as Categories. Evidently, this is because no scientific discipline or system can be grounded on itself and hence on its own concepts. This is clearly also part of the epistemological and ontological implications of the work of Godel.

Grounded ontological Categories are such that they are inevitably and exhaustively grounded in the To Be of Reality-in-total as the only exhaustive implications of To Be. All other Categories, as far as possible, must be derivative of the most primary Categories. The more the number of Categories within the Categorial system that do not derive from the primary Categories the worse for the self-evidence of the science or system within it.

Grounding is exhaustive in the sense that the Categories that ground all physics need nothing else to be a concept than the To Be of Reality-in-total. To Be is the source of the Categories. It happens to be that there are two such Categories that are inevitably and exhaustively grounded. I call them Extension and Change. Clarifications of their meaning, ontological significance, and epistemological and physical implications and follow.

As I said, preferably grounding must be on the surest notion of all, which is existence. I prefer to term it To Be. As far as thought, feeling, and sensation are concerned, To Be is a notion in al of them. But principally To Be must belong to the whole of Reality, and not to a few things. If anything and/or all processes of Reality are existent, then what exist are the parts of existent Reality. The first minimum guarantee hereof should be that existence should be non-vacuous. Non-vacuous signifies that each possesses or contains whatever is possible within its existence in the given measurementally spatio-temporal context (which, as shall soon be clear, belong ontologically to the Extension-Change-wise existence of things).

Even the minimum realism in thought, feeling, and sensation has for its principal conditions (1) the ontological primacy of universal qualities / natures that belong to groups of entities (processes), where the groups are also called natural kinds in the analytic tradition, and then (2) the ultimate simplicity and indivisibility of the universal characteristics that pertain to all existents. Contrary to the infinite divisibility of existent matter-energy, universals as the characteristics of existent matter-energy conglomerations (of togethernesses of unit Processes) are ontologically ideal universals, and hence indivisible. These universals are ideal not because of our idealisation of the characteristics, but instead because they are the general characteristics of the natural kinds to which each existent belongs. Thus, it is important to keep in mind that ontological universals are not our idealizations.

The properties of things are built out of these simple ontological universals in the natural kinds. The vague reflections of simple ontological universals within our minds are conceptually connotative universals, which are conceptual ideals. And their linguistic reflections in minds and all kinds of symbolic instruments are denotative universals.

Connotative and denotative universals are epistemological universals, formed epistemically from the little contact that minds have with the phenomena (“showings-themselves”) from some layers of processual objects from out there. The properties of existent processual things (matter-energy particulars) are vaguely reflected in minds and languages through the connotative and denotative instrumentalization of concepts in order to reflect the things via phenomena in terms of the data created by minds out of them. Any theory that permits ontological primacy to epistemological universals is one of a range of theories yielding primacy to the perceiving mind over the perceived objects. This is anathema in any scientific or philosophical science, because things are not vacua.

Non-vacuous existence implies that existents are extended. This is one of the most important characteristics of existents. Extension implies having parts, compositionality. Any extended existent’s parts impart impact to some others. This is Change. Only extended existents can exert impacts on any other. As a result, the object that exerts impact gets in itself some impact within, which is nothing but the proof that an impact by one extended part implies movements and impact formation by its parts too, as a result of the overall impact formation in question which contains the inner parts’ impact formation within. The latter need not always have its effects merely within the parts but instead also outwards.

Extension and Change are the highest, deepest, and most general characteristics of all existents. Interestingly, existence in Extension-Change is itself the process that we have so far named causation. Hence, anything non-vacuously existent has Extension and Change not separately but together. This is the meaning of Universal Causality. Physics cannot dispense with this pre-scientific universal Law. No more shall quantum physicists or scientists from other disciplines tell us that quantum physics has some sort of non-causality within! Any causal unit of existents in which the causal part and the effect part may be termed a process. Processuality is yet another important characteristic of existents, but we formulate it as Process, which represents the matter-energy units that there can be.

By this have clearly been set up three physical-ontological Categories of physics: Extension, Change, Causality, and Process. Space and time are merely epistemic categories. They cannot characterize existent processes. Ontological universals, as the characteristics of existent matter-energy conglomerations, are of togethernesses of unit Processes. Ontological universals are therefore ontologically ideal universals belonging (pertaining) to some natural kinds. The Categories as ontological universals belong to Reality-in-total, and not merely some natural kinds.

In the definition of the ontology of physics, therefore, I shall posit the necessity of the highest possible grounds that I find as fundamental for physics and philosophy alike. The reason for these Categories’ being meant more or less also for philosophy is that both philosophy and physics have physical existents in common as their object range; and philosophy additionally has the pure universals of physics within the ambit of study. Hence, well-grounded physical foundations cannot do without the most suitable among these universals as its fundamental Categories, selected from among the universals forming part of the objects of philosophy.

Although many physicists and mathematicians may find the following definition queer due to their pragmatic and near-sighted concept of physics (where physical objects, and not their universals / qualities, are part of their object range) in a non-grounded manner, I define here ontology for use in physics with the purpose of elaboration of the various aspects brought forward in the definition.

The Ontology behind physics is (1) the rationally consequent science of the totality of physical existents, their parts, and their sine qua nons, namely, the pure universals as pertinents of existents and their parts, (2) prioritized as objects in terms of the To Be (Greek, Einai) of Reality-in-total and only thereafter in terms of the to be (einai) of its parts (reality-in-particular), (3) serving to achieve ever better measuremental approximations of the cosmos and its part-systems (4) in terms of the epistemological ideal of Reality-in-total, namely, the theoretically highest possible notion of Reality-in-general, (5) grounded in the unique and exhaustive implications of To Be, namely, Extension and Change, (6) in properly physical activities that let Reality and realities be measured in term of measuremental and classificational categories that facilitate both experiments and theories equally well.

I have introduced here the highest Ideals of philosophical and scientific thinking, namely, To Be, Reality-in-total, and Reality-in-general. These are not explained here well enough. I have treated them with detailed justifications in my books: Physics without Metaphysics? Categories of Second Generation Scientific Ontology, Frankfurt, 2015, and Gravitational Coalescence Paradox and Cosmogenetic Causality in Quantum Astrophysical Cosmology, 2018, Berlin.

The Background: The ultimate physical and cosmological significance of the Categories of Extension (“being extended / having parts” while in existence) and Change (“extended existents causing impacts on others and also on themselves”) must be seen in the context of warding off quantum-physical, cosmological, statistical, and other sorts of inexplicable and bizarre existence-related aberrations resulting from theories like those of (1) parallel universes, (2) extra dimensions, (3) vacuous universes, (4) total mutual disconnection of universes, (5) infinite number of positive-content physical universes taking origin like extra-fitted balloons from “technically / mathematically zero-valued” quantum vacua or quantum-vacuum universes without any iota of causal agency (because quantum vacua are merely of near-zero zero statistical expectations), (6) the presumed existence of space, time, and spacetime like physical things in mathematical fields, (7) the theoretical writing-off of time alone as unreal and unnecessary, etc.

This sort of aberrations renders some theories and their related concepts into theories about absolutely non-existent objects (in some analytic-logical philosophies, called also as “counterfactual possible worlds”) and into substitute theoretical entities that serve only to explain procedures and not to explain existent processes. These serve for physicists and cosmologists to temporarily save their face by use of irrational adherence to methods of maintenance of mere uncertainties in mathematical physics.

The Curse of Theoretical Physics: I mentioned these above in order to speak of the curse of advanced mathematical physics. This curse is the confusion between (1) physical existents, (2) non-existent theoretical constructs, (3) theories representing small or large theoretical processes required only for theory, and (4) the lack of criteria of creating theories for describing existent processes with recourse to vacuous, non-existent, virtual objects and processes, but without turning these objects and processes into existent objects lacking the criteria of existence.

Positing ad hoc explanatory theories to clarify certain theoretical inaptitudes of notions or deviations in arguments is assuredly necessary for the progress of science. But these are sooner to be overwhelmed (not to be substituted) by more adequate and existentially non-aberrational unobservables and/or theoretical terms. As of now, physics, astrophysics, and cosmology are full of theoretical entities that cannot ever be proved to be existent unobservables. This is the curse of physics today – a graver problem today than previously.

For argument’s sake, if an observer is in absolute inertia / standstill with respect to everything else in the universe, he could possess high truth-probability concerning truths about spatiotemporally closest processes. But the fact is that ourselves, our senses, our instruments, and our environments are in motion, which is one of the ingredients of instances of actualization of Change. Hence, our experimental and consequently our theoretical visualization of physical processes in our environment is comparable to our direct vision from a running train.

What should be most closely real to us is our own motion as such and not the motions and changes within or outside. Nearby objects will then be most difficult to observe because their direction of motion will always be directly comparable to our own merely as different from ours. In fact, their immediacy to us and our motion as such would only be momentary. This is a fact that pragmatism, scientism, empiricism, experimentalism, etc. forget.

Distant objects will be relatively clearer due to the part played by the low proportionality between the distances and our own motion as such. This state of affairs may be conceived as follows. If the generalities of the objects at theoretical and empirical vision are clearly in view in terms of their general foundations, our vision will be more truth-probable than when (as in the case of close vision) the comparative differences of motions is high due to (1) the momentariness of exposure obtained between ourselves and the nearest objects, and (2) the lack of general vision between the two, that should normally have been facilitated by the general Categories that apply in cases of both near vision and distant vision.

To render the Categories applicable to processes both distant and near in spacetime, the only direct feasible manner of approach is to first discover the Categories that apply to near and distant visions and objects equally well, and then put them to use at least both epistemologically and ontologically and of course in other ways.

In order to make possible a clear discussion of the necessity of physical-ontological Categories in physical and other sciences, I name some general forms of theories of the evolutionary stuff of Reality-in-total.

(1) There is a range of theories assigning existence only to minds or to the Divine as mind, the latter categorized as the fully mental being and the former partaking in the mentality of the latter.

(2) Yet another group of theories permits existence only to concepts / the conceptual, in contradistinction from minds and the Divine. This group, I believe, is a direction that existed all through the millennia and tried again and again to present themselves in various forms, at times very much mixed up with the first group so that the distinctions have become extremely difficult to understand.

(3) The third type permits in existence only physical entities as we normally conceptualize. Theories of this group are various, including physicalism, scientism, reductionism, etc. couched in their various theoretical shades.

The confusion between the first two types attests to the false identification of consciousness / mind with the conceptual / mental and the misidentification of all or any of existents with the Divine. This sort of ontological identification of the physical with the mental / spiritual and this with the divine is called pantheism. The identification may even be evolutionary. But in this case it becomes a system that accepts also the material world, but as an initial phase.

Theories which, however, find that at least a good portion of what are sensed is the physical world, permit the existence of matter-energy as part of Reality-in-total. Those that take only matter-energy as existent hold either the one or the other of the following:

(1) They reduce consciousness into matter-energy, do not grant any divine nature to consciousness, and do not find these two as originating from the Divine.

(2) They find matter-energy as the physical existent, take consciousness as emergent out of matter-energy without losing their basic physical status, and permit the origin of matter-energy and/or consciousness as unique in themselves but as created or emergent products originating from the agency of the Divine. These are mentioned here with the purpose only of a clear differentiation serving not to dismiss the existence of matter-energy.

Without entering upon a theoretical discernment over the above theoretical varieties of ontology, I attempt to concentrate on the existence conditions necessitated by ordinary science and advanced mathematical physics and cosmology, which deal primarily with physical existents. I shall show in the rudiments of a physical ontology here below the relevance of (1) the most universal Categories for all existents – i.e., physical processes, consciousnesses of all grades, and, if there is, also the Divine, which then should be an infinitely active and infinitely extended bodiliness – and (2) the reflections, of the pertinent ontological universals of existents within minds and through symbolic languages. (Please note here that I did not insist on the existence of the Divine, but only suggested how it would be if it existed.)

It is also possible to show certain cases of the ontology of Reality-in-total if minds and the Divine are absolutely distinct cases. See my discussions:

(1)https://www.researchgate.net/post/Infinite-Eternal_Multiverse_Implications_to_Physics_and_Cosmology

(2)https://www.researchgate.net/post/Gravitational_Coalescence_Paradox_GCP_Introduction_to_Gravitational_Coalescence_Cosmology_GCC

Under the section “2. The Epistemology of Physics”, I have brought into discussion the natural tendency of humans to love not merely what is present in the immediate vicinity but also the distant natural kinds (groups of gross processual entities that are not directly available for experiments due to their distances), the less evident natural kinds (existing unobservables and unobservables that are not yet proved to exist), and the abstract / pertinent kinds (universals) of all that exist. Among these objects of love are to be found also the totality of all existents and the most general pertinents of Reality-in-total.

It is unacceptable that someone here tells me that none loves such objects. I agree that all sorts of psychologically direct perception of love are almost absent herein. But the tending to them intellectually, through feelings, and through sensations, wherever whichever is possible, is already present in all of us. It IS love, too.

Any existent can tend to existents, their pertinents, and to some extent also to the mental and linguistic reflections of both these. The tending and love for the reflections of both the first two can only transpire through the tending to and love for the first two. The tending in physical processes is not love. But at least in human beings it takes the shape of love. I think this aspect must gain momentum in epistemology. In other philosophical disciplines it should be acceptable in a slightly different manner.

This is due to the primacy of the ontological (in respect of existence, existents, and their pertinents in existent systems) as against the epistemic (which is a vague and veiled conscious reflection of the former in their existent systems). The epistemic is merely the description of how knowledge takes place and should take place with the help of finite amounts of data input derived from a few layers of the phenomena issuing from a few layers of the reality in question.

Epistemology is the study of truth-occurrences, and not directly of truth derivation methods nor directly of their existence. But it presupposes these. This is also why I hold that physical ontology is the existential foundation of epistemology. But physical ontology must itself be grounded upon the very notion of the To Be of Reality-in-total.

If primacy of existence can be accorded to the ontological, then whatever exists in this world may primarily be termed physical in existence (not physical in the sense of being the object of the science of physics, because primacy is to existence, not to any discipline.

I have a curiosity about the different perspectives on emergence. In biology, we usually assume that there are diverse biological entities, such as cells, tissues, organs, systems, organisms, populations, and communities. We can study each entity from a reductionist perspective to describe how we can understand its properties based on its smaller components. We also study these entities from a holistic perspective because we assume that each entity has emergent properties that cannot be reduced to their smaller parts. Both approaches are necessary because there is dualism in emergence (i.e., we can identidy two different units), but they are not independent (i.e., tissues depend on cells to exist).

What exactly causes emergence? Is it the interaction between the components of the system (in a specific way)? And what are the limits to describe something as a new level of organization that cannot be reduced to its smaller parts? In summary, how can we recognize and classify something as presenting emergent properties in practice? I think these discussions are at the heart of many misinterpretations of scientific discoveries that are usually interpreted from either a reductionist or a holistic view, but not both.