Showing posts with label philosophy. Show all posts
Showing posts with label philosophy. Show all posts

Monday, May 5, 2025

Some new things about politics

 

            I did add a (second) new model of constitution to my political work (management of a country), and I did put some extracts of it, as an update in the political posts of this blog, among some other updates about politics. Also if you want to read my political work on this blog, you can follow the link bellow (the first post is at the bottom), afterward you can follow the same recommendations as in the part about the “BEGINNING” at the top of the right column of this blog.

 

Link for my political work on this blog: https://eternal-cartesian.blogspot.com/2009/12/

 

            Also for a good introduction to what is published on this blog, here is the address of my blog about the "Discourse on the Method" by Descartes: 

https://sergelecoz.wordpress.com/

Tuesday, April 13, 2010

Two new possibilities

(Updated on April 6, 2025)


The possibility of a spiritual relative democratic republic


Summary (I am proud to announce that J.-J. Rousseau and (De) Montesquieu did not not propose any new model of constitution like I am doing.):

“…But if it is true that a great prince is a rare man, what will a great legislator be like? The first has only to follow the model that the other must propose…” J.-J. Rousseau dans “Du contrat social” livre 2, chapitre 7.


This one would be a variant for the moderated democracy (and less expensive to run), which would consider and respect the intellectual and moral hierarchy in all the people[1], permitting thus a better equilibrium between the different parts of the population (when all of it has to take a decision without any representative, what progress permits more), and a better blossoming of the family by the intermediate of a feminine institution (with the possibility of a woman as a president and a kind of government…) permitting more independence to women (what would allow them to develop some works without any masculine pressure, and then to prove what they are able to do) after having considered the importance to have some children before living with more independence (but this breeding period should be accompanied with some rights in order that both parts of the couple have the same amount of respect, like the right to vote for women…) ; what the increase of the number of the rather old women justifies currently.

[1] See: http://eternal-cartesian.blogspot.com/2010/03/absolute-democratic-republic.html



Also the possibility of an aristocratic polyarchy  


Extracts

For a small state, monarchy (meaning, ruled by a single individual) can be more easily applicable than in a large state, because a monarch who is competent (and therefore wise) in different areas can more easily rule the different powers (an advantage being to have more coherence between the powers), because there are fewer different cases and therefore fewer laws, for example; thus it can remain rational considering the skills of a single man. Which implies that beyond a certain size a state may have to separate powers (an advantage being to minimize abuses while coherence becomes difficult to manage), which could give rise to what I call a "polyarchy" which could be ruled by several kings (accompanied by several queens), one for the judicial power, one for the legislative power and one for the executive power. It could also be possible to determine the biological age (health) after which a king should give way to a new king…
...Here I consider the fact that there is a basic natural order, for the organization between humans, predisposed in our genome and that this order would have been disrupted because of the consumption of certain products such as alcohol (religious tradition as with Christianity), tobacco, drugs (persistent traditions of certain countries that have become Muslim for example) and other products of the same kind. Also this consideration comes from the fact of personal observation that such an order can be observed with other living beings than humans and that this order can be disrupted by particular chemical products, but I still keep a hypothetical character to this human natural order. In addition we can note that if there is a basic human natural order, we are made to flourish and be happy in this order, thwarting instinct for too long and too strongly does not generally lead to happiness; so I consider this order for the human happiness...
... and women being led by a strong instinct, would organize themselves in a feminine way among themselves and in relation to men in a way that would be less problematic than with the consumption of the contraceptive pill which alters the presence of estrogen which partly defines feminine nature, or with the consumption of alcohol, tobacco, drugs or other products of the same type which disrupt feminine behavior (without forgetting diet, sport, sleep, etc.)...



If you want to read these constitutions, you can have a look here: https://eternal-cartesian.blogspot.com/2022/07/you-can-read-it-like-book-good-for-mind.html

Thursday, December 10, 2009

Why a morality? (last part)

Finally without entering in some constitutional problems in case of doubt the moral advice should be able to be used as a choice, as it has been suggested before ; this with knowing that this is possible to interpret differently a same experience, what implies then that a solution methodically studied and considered in context be useful in order to conclude well ; solution which moreover should harmonize the ways of life and avoid some accidents of which it is better to not have the experience, solution which also should be able to help the ambition of some persons to go in the good direction and maintain the moral sense of each one. On the top of that the moral advice can protect a minimum innocents by stopping them to let some persons lead them in the bad direction, knowing that this protection could put them at the service of good. And at least for those who normally constituted find life unbearable, they have to understand that the experience of their woe will be able to help them afterward to appreciate existence in a better way if they manage to correct the bad habits which make them so much suffer, by having may be to weather a temporary schizophrenia ; as well they have to accept to live following their abilities, then without forcing too much and with the possibility to know as much as possible serenity ; it is true that some experiences help us to evaluate our limits, but it is not good also to underestimate them, while succeeding in lessen morally the biases which maintain us away from them in order to not become paranoid.

Tuesday, December 8, 2009

Second part

...And on their side the bests have to understand that it is not good to denigrate the least good ones by leaving them going to madness, what could justify the corruption coming from a too much strong rupture leading to some privileges being able to incite to rebel at least those who should want to go through this rupture ; to understand also that everybody cannot be like them, what the too much absolute popular democracy should want, because in this case in order to make well all the choices the majority of inhabitants should finally think like the minority that the “human-Gods” (those who are thinking better) are forming, but this being not possible a development toward the aristocratic republic is arising (just toward but not in) because of the advantage of the best choice (like with the formation of a house of representatives) ; as well it has to be noticed that on the top of a not sure choice, it stems from this type of initiative that to force some persons to change too much their level of morality and of knowledge in order to choose well ended by attacking them and can divert into an enlightened dictatorship ; to what could answer an absolute communism developing a too much basic culture, but giving satisfaction to the least learned ones that could think that this happiness could be good for everybody ; but this by creating too much promiscuity should attack the way of life of the most moral ones by risking at least to develop a kind of anarchy coming with hypocrisy and egoism, or risking to push the best to leave. But without falling in these excesses, in a State where the inhabitants share in an adequate way some choices by the vote in a spirit of liberty, there must be a not too much demanding minimum of lucidity required, hence of the common order, what the morality should assure for the good of everyone ; but those who prove to not be capable of assuring this minimum, should not have the possibility to participate in this choice...

Thursday, December 3, 2009

Why a morality? (first part)

In order to have a principle of stable and responsible life protecting us as much as possible from interior and exterior conflicts, and from corporal deterioration, this by accepting the limits of the human nature, what is supposed to help us to go at the most possible good. But it is true that the experiences of each one allow a different interpretation of a simple principle like usefulness and fairness, it has to be then that following the most common experiences of a civilization, even of humanity, we can pose some rules allowing us to live together a minimum, knowing that this will not avoid all the discords which can come from different experiences or interpretations between the persons of a same civilization or between different civilizations, but will be able all the same at least to minimize these if it is possible ; these common rules have to respect the good that each one can bring following one’s skills, thus the less intelligent ones, and/or cultivated, and/or positively experienced have to understand that the solution in order to be less vicious is not to generalize vice because this attacks too much the bests ; and that they cannot put the life of others in danger like tyrants, this because of the weakness of the human judgment and of the importance of this action, though life has not got the same value for everybody...

Thursday, November 26, 2009

About encephalon last part

Lastly we can remark that the abilities expressed in this general description of the encephalon allow some technical actions common to the vertebrate animals and their transmission from a generation to the other. Generally the learning of these techniques is done by a succession of some actions having led to a feeling of well-being and so well memorized; but the abilities to analyze its sensorial primitive analysis, to analyze its ability to analyze its primitive analysis, to deduce and induce a methodic analysis, and the one to have some inventive constructions and not imitative ones being able to be some methods of analysis requiring some technical inventions, are not considered because they are not some common animal abilities.

Tuesday, November 24, 2009

Definition of encephalon second part

Encephalon in its management of data has some defined functions as the memorization, which allows to store some logics, which can afterward be triggered automatically in a situation in part analogous with the one memorized; we can notice that it stems from the triggering an imagination so an internal action, which can be accompanied by a motion of the body on the external world. The imagination is then also an important function which allows to conduct some sensations stemming from the five senses after a time (relatively to the action of origin), forming thus some unconscious logical combinations, which can be the origin of the psychosomatic problems linked to some past physical troubles; in addition to this it manages the dreams out of its hazardous changes, about this topic it is good to know that only God knows the influence of the dream on the animal actions (the spirit of the existence of animals for example having a less complete understanding, see a definition to come may be), because the dream can only reveal a will-power or inclination which will not happen; or be the cause of a succession of some recent and independent ideas which will be able to be chimerical so false, or correct and which will happen; or stem from a learned succession where the ideas are then dependent; or even from the memory of a periodical thing, what is equivalent to the automatic triggering described here before. The origins of dream can then be various but a mark stays more or less in the memory and can then after during the awakening influenced the order of the ideas according to the one given by the memory. Otherwise from the activity of the encephalon accompanied by the remainder of the nervous system stem also the feelings at their first degree, which can be summarized by the combination of six primary feelings which are desire which is an inclination toward the obtaining of a thing felt as being missing or which will be missing, of which the variation can lead to be blasé or in an absence of desire by the excess of a thing, next to aversion which is the desire to not more or not possess a thing; as well there is admiration as an astonishment in front of a new thing which triggers a prolonged attention; afterward joy and sadness which express well-being and bad-being; finally confidence being able to lead to love and fear being able to lead to hatred, which stem firstly from the result of an admiration.

Thursday, November 19, 2009

Definition of encephalon first part

Encephalon is an organ common to all the vertebrate animals, it is located in the skull, also it is prolonging by the nerves via the spinal cord except for the nerves of the skull; its principal and common functions are used for the management of what is happening inside and outside the body, by the intermediate of the senses which are divided into the sight, the hearing, the touch, the taste and the sense of smell; these drive the informations by the nerves as far as the specific areas of the encephalon, which next manages the actions. For the set of the nerves, it is divided into two general parts the sensory one and the motor one; the sensitiveness so the sensory action is always more or less active; about the motor intervention, it is distinguished at its turn into two parts, the vegetative one which manages only the necessary actions as the breathing, the hunger, the sexual appetite, the digestion, the cardiac functioning, the system of the blood, …; and the somatic part which manages according to the changes of the life the actions on the outside in a direct way, and indirect one out of the programming changing via the habits and memories stemming from actions which happen again in the same manner...

Tuesday, November 17, 2009

Definition of the logic or form or nature[1], of an equilibrium (or we can dare equilibrial)

There the form is understood in its totality[2] so in an internal and external way. What taken generally means the set of the relations between all the parts of a body, then which is characteristic of it, and thus necessary in its totality for its existence defined as an equilibrium, so resistant, and except God limited in space, therefore of which the environment can change.
[1]: See René Descartes, Meditations, 6th meditation, § 21. \ [2]: See G. W. Leibniz, Monadology.

Wednesday, November 4, 2009

A bit more about my work

Here is the conclusion of a study I have done about the “Discourse of the method” by Descartes, which can be useful in order to understand my work:

In order to conclude, I have to specify that the Cartesian logic, being applied among others to mathematics and physics/chemistry, we can find in the education by which we are abided some murky logics which could easily make us call all what we have learned in question, as the complex numbers which have a quite unusual consideration of the square root relatively to the negative numbers ; as well to consider electron as negative energy seems quite heretical because God (about God in science see the link at the beginning of the last post) is according with existence and it is not really possible to admit that something is present after nothingness. Nonetheless by a good reflection these notions can be enlightened. But moreover though the notion of lack is a fact, the concept of the negative energy and the anti-particles seems to me anyway quite doubtful (even if not so much heretical), and the system of the Cartesian gravity which follows the logic of the flame which is going up seems to me at least as neat, knowing on the top of that, that the theory of the skies is well confirmed by observing the rings of Saturn and that the motion in whirl, dear to Descartes, looks like the one drawn by the arms of galaxies. The relative void can be supposed. But if we want to put it at the center of attraction, why for instance could it not fill by volcanoes after they have spit? Because in this case there is not apparently any anti-return valve like in the blood vessels. And even if this could be possible the value of the attraction should decrease because the vacuum should tend to be filled through time. Furthermore the theory defended by Descartes, of which he did discuss with Blaise Pascal, about mercury(1) , has been confirmed by the work of Mr. Torricelli, a pupil of Galileo Galilei, who has rejected the theory of void used by his master about the functioning of pumps, what did lead him to the concept of the atmospheric pressure ; and this is the induction of this result which supports well the rest of the author ‘s theory against the one of vacuum. Nevertheless, it is possible to notice in the Galileo Galilei’s letter to Fulgenzio Micanzio of the 19th of December 1634 that even him did possess another explanation than the one of vacuum. In order to go further, despite the irregularity of the gravimetric geoids, it is possible to add the fact that the atmosphere presents a high resistance and temperature at the periphery of some layers ; what is observed while the rockets are going out, and is not due to the density of the particles because otherwise they should go closer to the planet Earth, but here it seems that we are in the presence of particles like the ones of the second element described in “The World”, which are very light, and thus produce a pressure by following a rule close to the theorem of Archimedes, which applies here vertically from the bottom toward the top because the particles which are light are going toward the top contrary to the molecules of water which are going toward the bottom, and the force is not equal to the weight of moved fluid, but depends on its volume. Finally in order to sustain the fact that when there is an error somewhere the whole is not inevitably one (about the work of Descartes), we can notice that Aristotle as well was rejecting the absolute vacuum, what did not stop Descartes doing it (he was not following Aristotle).

(1) : See the letter to the father Mersenne of the 13th of December 1647.

Friday, October 30, 2009

Conclusion for my theories (not for the blog)

To read before :

http://eternal-cartesian.blogspot.com/2009/08/heisenberg-and-god.html


In order to conclude it is good to notice that the theory as an intellectual construction which for a part is not depending on some experiences and/or experiments makes look at the world in a different manner and thus motivates to develop some physical inventions which make evolve our way of life, by assuring us a power suitable for bringing us the peace as much as our theories are the best ones; according to what it is obviously better to search because it is not by waiting that some new ideas come to confront our five senses that we will be protected; it is better to go methodically so intelligently, and if possible without going too far from the common way of thinking, to the research of these ideas, which at the beginning will catalyze at least our interpretation; thus we can remark that the theory according to which the Sun is the center of our planetary system had been seriously considered by the mind of Aristarchus of Samos and even more certainly by the one of Copernicus, before the telescope could bring enough sensual proofs to the rest of the world by the intermediate of Galileo Galilei, according to what the sensual proof is not indispensable to the reality, even if it confirms this reality and that it is better not to take too much risks. The error remains true for the human thought but at least the ones that we have realized become as much marks in order to show us the way of the truth. Also in order to judge a work it is better to know it totally, after it is better to know how to make allowances and not to condemn the totality while only a part is wrong [1], what discourages to do any hypothesis, nevertheless it is mainly like this that the humanity is evolving, from this possibility to progress blindly toward the divine truths. Obviously this submits us to error, but it is better to do some and to progress than not to do any and to remain farther from God, whereas we want to know It the most possible, as is confirming the worships which have been developed in the different civilizations and as well tribes; on the top of that to include this infinite consideration in our projects clings us stronger to life, and reinforces even our familial and social projects, because to have the ambition to know what is not finishing and is reinforcing us always, motivates us to progress directly or out of the intermediate of some others more qualified in order to discover things, and to whom it is better to give the opportunity to think in the best conditions possible.

[1] Update 04/08/2011: For the scientific part of my work, what is present should be enough for the time being, and until now the corrections are the effect of my own judgment, my work did then resist critics.

Wednesday, July 2, 2008

Existence of God and Its relation with humanity

In order to have a good approach of this system, we can consider that the fact is sure that God is composed of forces which dominate the body of the human being we are, as well the one of all the creatures of our planet, if we stop at what we can easily notice. The fact is then neat that these forces participate in the divine equilibrium in a more important way than humanity, even if their actions engender it then have it as finality, because out of the same way the human being has the engine in part as finality. We should then consider that God is not an animal, not more one of the elements which dominate us, but a lot more than these: Energy which balances itself in the pure state and according to the energetic potential of all the elements which form Nature. Nature here can be considered as an under-set which is the sensual world and its variations, with God going further as the first cause of the creation of this world ; and then obviously cause of the human being, if not we should not subject ourselves to Its divine laws out of our dependence. Thus the fact is neat that we are made of God’s substance which is Energy with an absolute consideration, as well it is able to agglutinate by equilibrium in some different particles in order to form all atoms, which form molecules, which form matter in general; after out of the increase of the complexity of the energetic assembly is coming up the organic life which differentiates from the inanimate matter by an independent system of multiplication. So in reality the human being can be defined as God’s image as it is a continuous and complex set of some energetic equilibriums, which anyway is not of the same fullness.

Saturday, June 28, 2008

The realization of a system

To read before :

http://eternal-cartesian.blogspot.com/2009/08/heisenberg-and-god.html



The first clear conception, according to chemistry, I had from God before consulting any book was that It was the Equilibrium of all things or under-equilibriums, thus in a general way Its application was the intermediate and final cause of creation, also It was applying to energy as the component of matter, which could be considered as eternal and non-created. Then between the reading of René Descartes and a pantheist, during I was searching a system compatible with both, I did have the idea that Energy as representing motion and the origin of matter was a concept which was corresponding to the requirements. After in a lecturing book, I did meet the Aristotle’s system which can be approached from the René Descartes’ one: the Aristotle’s one in fact was close to my first conception with the consideration of the first cause of movement and the original matter; and may be more the Descartes’ one considering the first cause of motion and energy, if it is possible to separate them here. Finally I had decided to develop my second system, knowing that it is quite compatible with some of the others, and that the fact it considers movement as an attribute of Energy is quite important, because the energy of movement is the equivalent of time, seeing that it cannot be without motion; then here we have the theory which is that time is a dimension of space so of what occupies it, and which cannot be something else than energy with an absolute consideration ; noticing that the other dimensions are height, length, and the quantity of energy contains in a space defined like this. As well with this system God is totally independent because any part of It applies to It only.