Quantum

Quantum
The Quantum World

Thursday, August 17, 2017

Nikola Tesla and His Social Imagination!

It is largely not known that Nikola Tesla disagreed with the theory of atoms being composed of smaller subatomic particles, stating there was no such thing as an electron creating an electric charge (he believed that if electrons existed at all, they were some fourth state of matter or "sub-atom" that could exist only in an experimental vacuum and that they had nothing to do with electricity).

Tesla believed that atoms are immutable—they could not change state or be split in any way. He was a believer in the 19th century concept of an all-pervasive 'ether' that transmitted electrical energy. Tesla was generally antagonistic towards theories about the conversion of matter into energy. He was also critical of Einstein's theory of relativity, saying:

I hold that space cannot be curved, for the simple reason that it can have no properties. It might as well be said that God has properties. He has not, but only attributes and these are of our own making. Of properties we can only speak when dealing with matter filling the space. To say that in the presence of large bodies space becomes curved is equivalent to stating that something can act upon nothing. 

Could Tesla have changed the way we live today? Not likely, since his social imagination was beyond most in the meaning that it did not 'jive' with the wider social imagination of his day. In that respect, he was a kind of Da Vinci. 

He did not receive or partake in the common among us agreement reality that was at large. He was in his own and on his own in every sense of the social imagination; limited by his own abilities and social inabilities to accept what he did and could not 'socially' imagine. 

In terms of the social quantum analysis, we can recognize his struggle, his vision a creativity of light that simply that flitted by as he was lost in his own argument for being in the social imagination. He insisted being an automaton; yet what is that but a thing that does not do something unless moved. It is in fact a kind of nothing and how could something act upon nothing. How could he be an automaton?

He was thus lost in the explanation of how even a social reality could exist let alone any kind of physical reality of electricity. You see, in the social imagination anything and everything exists and is fully real being fulfilled by and controlled by one and another will that which is the collective will and at the same time, that which is not but a single massive thing; describable as both no thing and yet something specific. 

Where did that no thing which is something come from ... not from nothing and so not even no thing could exist let alone nothing exist in the social imagination where everything is information where nothing can exist and does not exist. 

Hence, we cannot be automaton (nothing) responding to external stimuli (something) as that begs the question where did the external stimuli (external information) come from and what would make us respond to it anyway. 

In the social imagination, we respond to all information contained as it has meaning in the social quantum information bank which is both instantaneously dispersed in non locality and yet controlled within a boundary or field of local imagination; and yet in that non locality all information in its entirety necessarily escapes our bounded social imagination. Perhaps, that is where Tesla was...

Would free electrical power have made us more free or unbounded in our social imagination? No, because in our social imagination exists bounded meaning. The social quantum in its essence means nothing and everything at the same time!

Friday, August 11, 2017

Social Quantum Reality ~ In the Social Imagination!



Man is all information ... applied in imagination.   

The study of social imagination is the study of the collective mentality - the social imagination.
Essentially, there two functions of the social imagination. The first function has three main fundamental aspects: a definite original source (of information), components and limits. This first function directly enables the second which is the filtering process of the concept creative. This second function has no need of its own fundamental aspects as it is grounded by the first. The first function is ‘basic’ everyday routine whereby bodily movement in time and space are observed and serves an elementary plane of attention to life, paramount reality. 

The first function is for simple performance as in simple bodily movement that enables getting from here to there without, let us say, much thought. It could be seen as the default mode program; whereas, the second function is the concept/ creative is for the purpose of escaping that routine, beginning with bodily movement incorporating gesture that has meaning other than just getting from one point in space to another. 

The second function, the concept/ creative is enabled by the first function. It is where language and communication are occupied. The second function is relies on language in a specific way, it does not need to repeat generalities; it needs to articulate greater expectation, and creative performance, it is the place in human consciousness where social imagination exists and in saying that the two expressions are one and the same. 

There is an interconnected participatory feature of the first function and second function, experienced through bodily moments which cause tensions of consciousness between the first function and the second function.  The second function reacts to such tensions from the first function and is able to respond in a concept/ creative mode so that that relation with the first function acting as a background, a default program and the second function create social imagination. 

In some respect, the second function allows the collective conscious, the collective mentality, the group as having shared interest, to imagine and focus on the things that it creates out of its shared imagining. Through tensions between the first function and second function social imagination as having a concept / creative function transcends what is and is able to postulate what ought to be; thus, social consciousness moves onto another plane of accent to reality, another attention to life, a higher order of human consciousness.

In theory, social imagination can be conceived as the collective mentality of a group of people. For some social scientists this presents an observational and testable as sociology generally looks at human actions to explain society. Thus, they are measured and quantified and thus predictable.
However, what is left of an observation but an image or residue of what was real. The collective mentality of a group is the forerunner to an observable action. Those on the inside have inside information and or knowledge as to why they did this or that and for what reasons. Anyone on the outside of that group will only see the residues of that information... traces left over. 

The meaning of human action directly stems from or out of the collective mentality. The residues of that action has little meaning for outside observers and even for those inside all that is left is meaning and that alone is retained in the collective mentality - the social imagination. 

You see, action alone does not contain meaning but is the vehicle of it, only the drivers know the direction and what for.  Action is only a pattern of physical movement; this is the purpose of the first function of social imagination. 

As stated above, essentially the social imagination exists has three aspects and two functions. The three aspects (composing the first function) are: source of information (presuming that all social reality is information that has a source), components which are social actors as Durkheim might call them... all minds or 'singular' imaginations that compose a definable group 'collective mentality' and perimeters/boundaries as in limitations due to the source and combined components. 

The two functions are: action/ physical, and the second function also has aspects. The first aspect is  also physical 'mechanical' as we might think of a processor which processes of information shared through the first function - which is the only means as in way for 'human' processors to interact. The meaning that arises from that interaction which we can call social action is the direct activity or interaction of those functions. From the point of view of phenomenology, social imagination is that which gives meaning to action - shared information in a place over a period of time. 

The second aspect of the second function is the concept/ creative function of the collective mentality, of social imagination, uses imagining and imagery in its creative mode of function. And, it is there that the social imagination can expand but not necessarily for it is still linked in to its first function with its source of information which though enables also grounds. It keeps human beings 'human' and it keeps us intact, in place and fully functioning in the place where we are. In a nutshell, we are only what we imagine within the framework of a 'social' quantum program!



*Source - PhD dissertation on the Social Imagination - "Imagining Ideal Society: Exploring the concept/Creative Function in the Occident Social Imagination".... Dr. E.F. Gallion