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Relational biology tends to avoid statistics, key insights come from applying category theory to a relational philosophy. There is not much in relational biology about quantum theory but Rosen did touch on it in his first book “Fundamentals of Measurement”

I had an issue with a message to the foru mthat disappeared. Maybe it was because I left the message window open for too long. This is a post after quite some time to see if I can reproduce the issue. There is not delete option so this message is a scrifice to the empirical method!

Hi Doug, I’d be keen to hear your thouhgts on mathematical biology and in particular AH Louie’s work. Cheers, Mark

That is a great exchange, thanks. Could one of you pleease give an example of a subjective EO that is not relational ?

Hi John,

I will perhaps be too brutaly honest here but do you really believe that you can trust the American military ? I would not trust any public statements they make as this is obviously propaganda (that does not mean everything they claim is false), they do not share their agenda with their enemies. They do however invest unbelievable sums of money into being able to propagandize and manipulate the US population. It is known that a significant portion of the NSA’s budget is allocated to surveillance programs and they have a budget in the order of 100 billion which dwarfs any surveillance operation of any other country. These are the people who killed hundreds of thousands of Iraqis on the basis of a completely fabricated claim about weapons of mass destruction.

Is it a mere coincidence that the UAP issues come up around the same time the United States Space Force (USSF) was established with its desire to create another massive military budget that the US taxpayer needs to either support or ignore ?

I do not want to distract from the content of the course and I see that your intention is to open the door to more openminded enquiry within physics but I do not think we can get there by trusting the US military 😉

Hi Bill,

Whitehead was well aware of the role of culture in the establishment of modern science, do you know if he investigated the major contributions of other cultures to philosophy. My impression is that Buddhist thought would have been of great value to Whithead’s project.

In the first lecture Whitehead was so disparaging of the East that I am struggling not to see that as simplistic racism rather than sophisticated cultural analysis. It would be nice to be wrong about that!

There is no lack of technological revolution in Chinese civilization (printing, gunpoweder, compass, etc). At the same time there were cultural reasons for the lack of rapid adoption of modern science in China but we could wonder whether that was also due to insights that are lacking in modernity.

It is great to see others interested in Buddhist philosophy here.

Hi Dan, I’ve had a passing interest in Jung (shadow work). Your project sounds great. Here is a chatGPT summary of Matt’s essay, it might be of interest to others who see this thread.

Matthew David Segall recounts a 2017 workshop he led with Becca Tarnas for the “Friends of Jung” group in Boise, Idaho, titled “Archetypal Panpsychism: Whitehead, Jung, and Hillman.” Their inspiration came from the anthology “Archetypal Process: Self and Divine in Whitehead, Jung, and Hillman.” Segall’s notes cover the historical and philosophical evolution of the idea of the unconscious, focusing on the contributions of German Idealists like Schelling, theologians such as Augustine, and the development of depth psychology by figures like Freud and Jung.

Jung credits philosophers like Leibniz, Kant, Schelling, Carus, and von Hartmann with foundational ideas about the unconscious, but distinguishes his medico-psychological theory from their philosophical formulations. Jung’s notion of the unconscious aligns with Schelling’s idea of the Absolute—a unity of identity and difference. Theologians and mystics, including Augustine, laid early groundwork by exploring inner psychological depths, often framing the unconscious as a divine or mystical concept.

Modern philosophy, beginning with Descartes and Kant, moved from theological to rational understandings of the psyche, often placing the unconscious beyond reach. Post-Kantian Idealists, however, argued for experiencing the archetypal depths of the psyche and the cosmos. Jung, influenced by these thinkers, viewed the unconscious as a source of healing and wholeness, beyond mere personal experiences. Despite his empirical approach, Jung’s work often intersected with metaphysical speculation, challenging the notion of metaphysical neutrality in empirical psychology.

Jung’s depth psychology initially focused on the subjective, but later works, especially on synchronicity, reconnected psyche with the cosmos, echoing Whitehead’s panpsychism. Whitehead’s philosophy, which integrates psyche with the physical world, offers a more suitable foundation for Jung’s ideas than Kantian transcendentalism. This perspective sees experience as the primary process of reality, with consciousness as a product of deeper psychic and cosmic interactions.

Jung’s engagement with modern physics highlighted the limitations of objective scientific knowledge in explaining the unconscious, suggesting a profound connection between psyche and matter. His explorations led him beyond the empirical into philosophical and theological realms, advocating for an ontological approach to psychology. Whitehead’s cosmology and the concept of panpsychism further support this integration, suggesting that consciousness and psychic processes are fundamentally embedded in the fabric of the universe.