Light and the Feel of Numbers

Art by Michael Whelan

Art by Michael Whelan

By: Jay

I once watched a show on a young girl named January who was a schizophrenic. Childhood schizophrenia is not a common mental disorder, but what fascinated me in this particular case was the fascination January had with numbers. In fact, she even “felt” numbers and had a certain emotional relationship to them. What immediately struck me was the insight in the midst of this dark situation that January gave: what if, aside from her real mental problems, January was actually on to something—something that her parents and counselors had never considered. What if January was right, and that numbers do have a “feel”?

I once interviewed a recognized mathematical genius who explained that when he was younger, math was difficult because he was more interested in the look of the numbers (as symbolic representations), than in the actual conceptual manipulations of the integers. In both of these examples we have a different perspective on something very common: the look and feel of a number. Similar statements are also made by those who experience altered states of consciousness on drugs, particularly hallucinogens. In those cases, the senses are often mixed up, and so numbers might be mistakenly thought to have a “taste.” While these three cases are not “proofs” per se, they do point in the direction of something I’ve intuited for a few years now.

In the modern Western world nothing is more divorced from one another than the supposed domain of numbers, reason, and logic, set over against the supposed independent domain of feeling, intuition and aesthetic creativity. In another sense, we have right brain versus left brain. The degeneration and collapse of the West is, as I have argued many times, intimately tied to the division of the sciences into specialized, discreet unrelated “fields,” resulting in a compartmentalization of knowledge.

This compartmentalization actually has a tremendous effect of stunting any real progress, leading to a bunch of incompetent drones who (in their minds) master “biology” or “physics” with a ridiculously myopic, stunted, and philosophically nonsensical, contradictory worldview. The average “science” major walks away with his government certificate certifying sound and fury signifying nothing: this “graduate” could no more think his way out of a paper bag than he could give a coherent explanation of the supposed subjects he has “mastered” by repeating socially engineered textbooks by rote. Those who study other exceedingly worthless fields like “sociology” are even more foolish. Read more of this post

Aquinas, Simplicity and the Convertibility of Being and Beauty

Critical Ruminations

By: Jay

Being a big fan of Eco, I like Eco’s critique of being. Not generic being, but the convertibility of being in Aquinas. I like being, too. In his The Aesthetics of Thomas Aquinas, Eco proposes that beauty cannot be convertible with being and that this is a defunct concept that fell the way of archaic ideas once Ockham’s nominalism showed up; this led to the idea that there is no magic chain binding the transcendentals in an object. And thus philosophy went introspective. And so Eco is an agnostic gnostic now.  I’ve always wondered why it didn’t occur to Eco that maybe Thomism isn’t the end all, be all of Christian theo-philosophy.

But Eco is right that strange problems arise when we say beauty is convertible with being and the good. For Thomas, beauty adds nothing substantial to the notion of being, but only conceptually, and is coextensive with it.  And they are only conceptually distinct. This article traverses land, sea and air analyzing the current scene as regards theology-as-aesthetic and it’s neat-o in that regard, but what no one really seems to mention is that it appears this whole idea is connected to Thomas’ idea that God’s essence is “beauty,” “true” and “good,” and that these predicates are also one in God, and only conceptually distinct.  Thomas says:

“Hence it is manifest that God alone has every kind of perfection by His own essence; therefore He Himself alone is good essentially.” -S.T. Ia Q. 6, Art. 3

“I answer that, As good has the nature of what is desirable, so truth is related to knowledge. Now everything, in as far as it has being, so far is it knowable. Wherefore it is said in De Anima iii that “the soul is in some manner all things,” through the senses and the intellect. And therefore, as good is convertible with being, so is the true. But as good adds to being the notion of desirable, so the true adds relation to the intellect.” -S.T. Ia Q. 16. Art 3 Read more of this post

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