Theme: Decidability

  • Marginal differences incrementally approach that limit of marginal indifference.

    Marginal differences incrementally approach that limit of marginal indifference. (Calculus). So no. Marginal indifferences. Meaning “They aren’t different enough to constitute a difference”. For example we experience color and time very slightly differently, but enough to matter.


    Source date (UTC): 2020-06-13 01:54:55 UTC

    Original post: https://twitter.com/i/web/status/1271622042333458433

    Reply addressees: @yat_es @Salamandrens @Outsideness

    Replying to: https://twitter.com/i/web/status/1271620592798765057

  • Let’s just explore this. If have three points. and I test whether they form a st

    Let’s just explore this. If have three points. and I test whether they form a straight line, (one of the first algorithms in computer science) is that not ‘three points test a line?’

    (remember I work in mathematical realism)


    Source date (UTC): 2020-06-10 18:55:57 UTC

    Original post: https://twitter.com/i/web/status/1270791830653874181

    Reply addressees: @KratosIrkalla

    Replying to: https://twitter.com/i/web/status/1270787543726989313

  • Let’s just explore this. If have three points. and I test whether they form a st

    Let’s just explore this. If have three points. and I test whether they form a straight line, (one of the first algorithms in computer science) is that not ‘three points test a line?’

    (remember I work in mathematical realism)

    Reply addressees: @KratosIrkalla

  • Demarcation Between Truth(decidability) and Choice (preference) Is Complete

    Demarcation Between Truth(decidability) and Choice (preference) Is Complete. https://propertarianism.com/2020/06/02/demarcation-between-truthdecidability-and-choice-preference-is-complete/


    Source date (UTC): 2020-06-02 02:50:53 UTC

    Original post: https://twitter.com/i/web/status/1267649862776033282

  • Demarcation Between Truth(decidability) and Choice (preference) Is Complete

    Demarcation Between Truth(decidability) and Choice (preference) Is Complete. https://t.co/JhSH4za5pV

  • Demarcation Between Truth(decidability) and Choice (preference) Is Complete.

    I think the demarcation between truth(decidability) and choice (preference) is complete. Philosophy only tells us choice now, while law (reciprocity), science(consistency correspondence, and coherence), and mathematics(measurement) provide decidability regardless of choice. The top of the pyramid is not philosophy but testimony, law, science, mathematics, and the logic faculty in a consistent coherent ontology. While philosophy (arbitrary ontology) has nothing to say but choice. In other words, Law (cooperation) science (evidence) are merely an extension of testimony. Which is why the west developed them. We are the only people that base our law entirely on sovereignty and therefore we have no other choice but testimony, law, science and math for decidability.

  • Demarcation Between Truth(decidability) and Choice (preference) Is Complete.

    I think the demarcation between truth(decidability) and choice (preference) is complete. Philosophy only tells us choice now, while law (reciprocity), science(consistency correspondence, and coherence), and mathematics(measurement) provide decidability regardless of choice. The top of the pyramid is not philosophy but testimony, law, science, mathematics, and the logic faculty in a consistent coherent ontology. While philosophy (arbitrary ontology) has nothing to say but choice. In other words, Law (cooperation) science (evidence) are merely an extension of testimony. Which is why the west developed them. We are the only people that base our law entirely on sovereignty and therefore we have no other choice but testimony, law, science and math for decidability.

  • Useful Idiots for The Enemy: Nap-Addicts

    USEFUL IDIOTS FOR THE ENEMY: NAP-ADDICTS The NAP? Really?

    1. Define aggression, and aggression against what? How do you know what aggression means, and how do you know what constitutes aggression against what?
      a) define aggression?
      b) against what?
      c) who determines it’s aggression and how?
    2. The litmus test is blackmail. Is blackmail aggression?

    3. What is the minimum scope of property necessary for a polity to survive competition for territory and people? How do you know that?

    4. What is the minimum scope of contributions to the production of commons (defense, common goods and services) sufficient for a polity to survive competition for territory, population, and political control? How do you know that?

    5. Why can’t I proactively defend myself on my terms rather than wait until an opposition individual, group, organization, or state conducts violence, harm, theft, fraud, socialization of losses, free riding, rent seeking, corruption, immigration, conversion, undermining, warfare, conquest?

    Once you realize you’re a useful idiot it will probably make you angry that you were a useful idiot and then you will go thru a period of hating the enemy for baiting you in to useful idiocy, but the fact remains – you are a useful idiot if you bought the NAP instead of rule of law by sovereignty and reciprocity where property consists of demonstrated interests. You and your opinion don’t matter. The market determines all of these – not you.

  • Never Trust a Thinker. only Determine the Truth or Falsehood of His Theories.

    —“I just don’t trust him.”—Arnold Brunson

    You should never trust a thinker. You should only determine the truth or falsehood of his theories. If you cannot determine that truth or falsehood of his statements two things are occurring: either you lack the knowledge and ability, or the thinker is uninterested in bearing the expense of teaching you sufficient knowledge that you, with your ability, are able to determine the truth or falsehood of the statement. You must trust a person who has made you a promise, but you falsify an argument. There is no trust involved except in yourself, and your ability to comprehend that argument. What you mean is that a person does not share your emotional reactions to statements, or agree with your frame of reference. But at every standard deviation of ability we are incompatible, and at every two standard deviations we are incomprehensible to one another. I don’t pander, which is what you want: someone you feel comfortable controlling you. Instead, I practice the aristocratic strategy of seeking for men who can rise above needing control. So, I don’t want your trust. I want you to have sufficient agency so that you don’t need to. Because if you need to trust, then you lack the agency to determine the truth or falsehood yourself. My goal is only to give you that agency. I will only ‘lead’ as a last resort, for having to fail to manufacture by my work, leaders better than I at leading. That’s the goal of western civilization: men who develop agency sufficient to insure one another and police the private and common. We created the only civilization that industrialized the development of agency regardless of rank. Every other did not – although the chinese did try at least for the bureaucratic class. So understand my arguments or don’t. But don’t trust me. It means you have failed – and so have I. And if you must trust, you deserve the fate those you trust deliver unto you – which so far, it appears, you have chosen poorly.

  • Never Trust a Thinker. only Determine the Truth or Falsehood of His Theories.

    —“I just don’t trust him.”—Arnold Brunson

    You should never trust a thinker. You should only determine the truth or falsehood of his theories. If you cannot determine that truth or falsehood of his statements two things are occurring: either you lack the knowledge and ability, or the thinker is uninterested in bearing the expense of teaching you sufficient knowledge that you, with your ability, are able to determine the truth or falsehood of the statement. You must trust a person who has made you a promise, but you falsify an argument. There is no trust involved except in yourself, and your ability to comprehend that argument. What you mean is that a person does not share your emotional reactions to statements, or agree with your frame of reference. But at every standard deviation of ability we are incompatible, and at every two standard deviations we are incomprehensible to one another. I don’t pander, which is what you want: someone you feel comfortable controlling you. Instead, I practice the aristocratic strategy of seeking for men who can rise above needing control. So, I don’t want your trust. I want you to have sufficient agency so that you don’t need to. Because if you need to trust, then you lack the agency to determine the truth or falsehood yourself. My goal is only to give you that agency. I will only ‘lead’ as a last resort, for having to fail to manufacture by my work, leaders better than I at leading. That’s the goal of western civilization: men who develop agency sufficient to insure one another and police the private and common. We created the only civilization that industrialized the development of agency regardless of rank. Every other did not – although the chinese did try at least for the bureaucratic class. So understand my arguments or don’t. But don’t trust me. It means you have failed – and so have I. And if you must trust, you deserve the fate those you trust deliver unto you – which so far, it appears, you have chosen poorly.