Progenitor Creation

Every hydrogen atom in the universe is the progeny of the action of progenitor electrons and protons that also created a photon progeny with entangled quantum phase. The creation of every hydrogen atom and photon was nearly but not completely reversible and that photon progeny has some probability therefore to annihilate an atom by ionization as well. In this case, entangled electrons and protons would then also be the progeny of an atom and a photon and yet the first light of creation is primal and axiomatic.

The universe is finite and made up of the progeny of the first light of creation and there are even simpler progenitors to electrons and protons. A proton, for example, is the progeny of three quark pairs and those quark pairs as well as electrons were then the progeny of an even simpler aether.

The simple aether, action, and phase of the CMB creation are the primal progenitors or dimensions of the universe and space and time both emerge from the progenitor actions and of matter and phase progeny. Space emerges from the average action radius of an atom, r_B, which comes from the atom mass, m_H = m_p + m_e + m_R, and the Schrödinger equation that relates that mass to an action. Time emerges from the action of the electron and proton, s_B =2 r_B t_B, as the orbital period, t_B. Direction in space emerges from the relative phase between different matter actions and in a similar manner, the mass and action of aether, m_ae and s_ae, make up all matter. There is also a fundamental phase 90ᣞ relationship between the matter and action of every progenitor that is the uncertainty principle for charge, [m_ae,s_ae] = -i, for exchange of the spin = 1 photon between spin = ½ electron and proton. The uncertainty principle for gravity then becomes m_ae²,s_ae²= -1 for gravity exchange of the spin = 2 biphoton between spin = 0 para hydrogens.

Quantum Causal Set of Matter, Action, and Phase

Mainstream physics presumes that the universe of space and time expands, but all matter and force remain constant over time. Except for a very short time during creation as the cosmic wave background matter and force supposedly have not varied. However, in the quantum causal set universe of discrete aether, matter shrinks and force grows and this is the reality of collapsing aether in a causal universe. The collapse of aether along with the expansion of force then agrees with the ever red-shifted galaxies and as a result, represents charge and gravity as one force.

It is matter and action that make up the universe of quantum matter and each successor particle evolved from progenitor matter in a story with very many actions that precede one another entangling each particle with the primal action of creation. That set of progenitor actions and the successor matter of the universe are the two basic axioms of quantum relativity with discrete quantum aether. The action of measurement, for example, observes the universe and is just one of the many successor actions that make up all matter. This means that observation actually becomes a part of the fundamental nature of action and therefore observation is the bridge between an objective reality and the subjective reality of consciousness.

Matter particles and their actions sprinkle onto the torus of matter action that represents the present moment. However, there is another dimension besides matter and action that represents the state of reality–quantum phase.

In relativistic gravity, quantum phase has no meaning and both space and time are continuous and infinitely divisible. Quantum gravity, however, includes both quantum phase as well as a discrete matter and action. Quantum gravity actually replaces continuous space and time with a causal set of discrete aether and action and as a result, quantum gravity conforms to Lorentz variance and also conforms to quantum mechanics as the following shows.

In classical quantum mechanics, the standard Schrödinger equation is a differential of wave function with with continuous time proportional to the wave function as

 

which is valid over a very large range of scales, from 1e-39 to 1e39. At very small or very large scales, it it necessary to use different dimensions than space and time. The nature of the dimensionless wavefunction has, for example, always been somewhat mysterious since particle masses are actually matter wavefunctions that have the properties of waves with quantum phase, entanglement, and superposition and so particles are not just the round balls of gravity matter. It is the mass of phaseless Oppenheimer dust that makes up black holes in general relativity.

Thus far, there has not been a need for gravity wavefunctions at small scales since charge overwhelms the gravity of very small scales to the 1e-39 power of hydrogen mass. However, gravity also involves very large scales to the 1e39 power of the mass versus hydrogen, which are black holes and neutron stars and galaxies. Restating the Schrödinger equation in matter and action now includes both the large and small gravity scales in addition to charge. Since the notions of both space and time fail at both very large and very small scales, a quantum gravity consistent with charge force is not possible with the limited notions of continuous space and time since gravity affects both space and time at very large and at very small scales.

A quantum gravity of aether particles Cortez and Smolin 2011 does bridge the gap from the very small to the very large and it is from the actions of aether that both space and time emerge Surya 2018. However, these approaches restate the Schrödinger equation with energy and momentum and have not been quite complete while the approach below with matter, action, and quantum phase is complete for both gravity and charge.

The universal quantum aether equation with respect to changes in aether now includes aether decay as

with the intrinsic decay of aether based on charge force as

In this approach, it is now mass defects instead of energy defects that define the Hamiltonian of quantum mechanics, M_d. 

This means that there are not just one but actually two different time dimensions that emerge from matter action: a very fast atomic time and a very slow universe time. The universe does not exist first of all as matter and action in time and space, but rather first of all in pure matter and action. Time emerges from the successor relationships of aether with progenitors and that relationship represents both gravity and charge, but at very different scales.

Charge a result of the very fast phase oscillation time of the speed of light, but charge evolves as a result of the very slow phase oscillation of the universe, i.e., one phase per universe cycle. The quantum Hamilton-Jacobi operator is then

which is zero for a bound action and t_B is the orbital period. The relativistic gravity Hamilton-Jacobi is then just the norm of the quantum version.

Space and time both emerge from quantum the phase actions of aether matter that give the hydrogen orbit radius as space and the orbital period action as time. The universe then comprises both matter and action along with phase from which emerges both time and space from the matter and action of a causal set of quantum aether. This means that both space and time are a part of matter action and so the quantum aether Hamiltonian incorporates both gravity and charge into a single universal equation of motion.

This restates charge and gravity constants as

The very large number of aether particles that make up the aether universe are the successors of progenitor causal set as the figure shows and now include quantum phase. It is aether action that makes up space and time and it is from the action of aether that time and space emerge. Aether action also makes up all ordinary matter and the decay or decoherence of aether is then what determines both charge and gravity forces in the causal set of aether that makes up the universe.

The figure below shows observers and objects with the dimensions of matter and action and how those dimensions map onto the Cartesian universe of space and time. The overarching role of quantum phase in the discrete aether and action entangles the the quantum phase of the universe with that of atoms.

Knowable Classical Truth and the Unknowable Truths of Unconscious Archetypes

Truth represents a state of affairs about the world outcomes outside of our minds and when other people agree, that truth then becomes objective truth. If two or more people cannot agree about the truth of a state of affairs, that disagreement casts doubt on the objectivity of that truth. There are many objective truths that come from the narratives of science, but the truths of science all lie within the larger truths of morality, intuition, and feeling.

The grand narratives of literature, art, music, religion, and science all represent knowable classical truths for many people. There are both knowable conscious truths from the reason of consciousness as well as the unknowable and unconscious truths of how people feel but cannot always understand or express. Unconscious truths make up the unconscious archetypes that are the meaning and purpose of all that we do. Consciousness involves both conscious reason by which we can tell others why we act like we act as well as unconscious feelings that actually are how we choose action. This means that while we can understand much about the reasons for the ways that we feel, we cannot ever understand all of the reasons for the ways that we feel.

The knowable classical objective truths form the core of civilization from the conscious narratives of literature, art, music, religion, and science. However, there are certain unknowable truths in the greater universe that affect our intuition and form our unconscious archetypes that determine meaning and purpose. The objective narratives of science have a limited role for our unknowable quantum truth and we must depend on subjective feeling and intuition to guide our purpose and meaning.

Seven Biggest Questions of Physics

A 2017aug17 Mach article 7-biggest unanswered questions of physics listed the seven biggest questions of physics. Here are paraphrases of these 7 questions along with the additional question about the nature of consciousness, which Mach did not include. Note that questions 2) and 6) both really reduce to relating gravity and charge, but are still kept separate here. Question 5) is paraphrased into one of the transformation from chaos to order is really an undercurrent in all of the other questions as opposed to a unique question all by itself.

1) What is matter made of?

2) Why is gravity so different from charge?

3) Why does time seem to flow in only one direction?

4) Where did all the antimatter go?

5) How does the chaos of fluid things result in the order of solid things?

6) What relates gravity and charge?

7) How did life evolve from lifeless matter?

8) What is the nature of consciousness?

There are any number of different lists of the great issues of science. For example, this list of 5 great issues of science includes all of the above questions.

Great Issues of Science:

1)      … Nature of Matter;

2)      … Nature of Force;

3)      … Nature of Intelligence;

4)      … Origin of the Universe;

5)      … Molecular Basis of Life.

These 5 issues pretty much encompass the above 8 questions although the Mach list has several specific things that fall under one or more of the 5 great issues as already mentioned above.

A more recent 2018jun02 Mach article wonders more generally about the apparent lack of progress for physics over the last 48 or so years, but Mach seems to neglect the other sciences besides physics theories. Although there have been many successful measurements that have confirmed theories from before 1970, there have been no new predictions from new physics theories for 48 years.

In fact, many of the scientists interviewed in this article noted that physics seems to be in a quandry today. While physics publishes more papers than ever and runs ever greater missions of collective science, there do seem to be fewer new theories along with a massive amount of new data. One thing missing from this analysis is that there are in fact a large number of physics theories and yet there are no measurements to distinguish among these theories...or so it would seem.

Steven Pinker Enlightenment Now versus Jeremy Lent Patterning Instincts

Critique of Steven Pinker's Enlightenment Now

by Jeremy Lent (Patterning Instincts, fatal flaws)

Pinker's Enlightenment Now is optimistic about the overwhelming success of western civilization, where reason, science, and a secular morality derived from grand narratives have all resulted in global prosperity and peace. Lent pessimistically criticizes the successes of Pinker's enlightenment with the failures of eight progressive issues. Lent argues that the failures of his eight issues below counter the progress of Pinker's enlightenment:

 1) there is still lots of pollution of air, drinking water, and ocean;
 2) there are still species going extinct;
 3) there are still inequalities of incarceration rates;
 4) there is still a great inequality of wealth;
 5) increase in GDP does not measure true progress;
 6) increase in life span same as increase in education, not due to increase in per capita GPD;
 7) Pinker's view of capitalism's good versus Marxism's evil is wrong and Manicean;
 8) The decrease in ethnic humor noted by Pinker as a success of enlightenment is a result of progressive thought, not of enlightenment.

Pinker states that the enlightenment brought reason, science, and a secular morality all derived from enlightenment's many grand narratives. This has resulted in an unprecedented global prosperity and peace in our post modern times. Despite these undeniable truths, of course, a pessimist like Lent will invariably emphasize instead the equally undeniable shortcomings of our current prosperity and peace, but Lent's complete denial of enlightenment's many successes seems Manicean and simplistic.

Lent claims the moral high ground on Pinker by suggesting Pinker's enlightenment has resulted in a destructive global economic system at the price of prosperity and peace and Lent instead advocates...

"...replacing a destructive global economic system with one that offers potential for greater fairness, sustainability, and human flourishing."

Lent argues that Pinker's selfish capitalism of enlightenment is instead a

"...Manichean landscape of capitalist good versus communist evil..."

Lent evidently believes in the neo-Marxist dogma that there is a tyranny of the selfish rich over the resentful poor and the best way to reduce this selfish tyranny is to impose a much more compassionate Marxist tyranny of state versus individual. This compassionate Marxist tyranny will transfer wealth from the selfish rich to the resentful poor as well as reduce a myriad of other selfish tyrannies.

Lent does not seem to believe that all of the people who died as a result of Marxist state tyrannies in the 20th century show the abject failure of Marxist compassion in reducing tyranny. Instead, Lent seems to propose a neo-Marxist state tyranny that will replace all of the existing tyrannies and finally solve all inequality and offer greater compassion, fairness, sustainability, and human flourishing.

By denying the historical fact of the suffering and misery of Marxist compassion, Lent fantasizes about a neo-Maxist compassion of fairness despite the overwhelming demonstrative failures of Marxism to reduce tyranny. In contrast to the suffering and misery of Marxism, individual freedom and capitalism offer a much more successful albeit still imperfect world economic order despite its many flaws. Thus, Lent appears ready to replace success of enlightenment with yet another neo-Marxist experiment in state tyranny over individual freedom, this time in the guise of fairness, sustainability, and human flourishing.

It is ironic that Lent appears fundamentally pessimistic about Pinker's optimism about the world order even while Lent is decidedly optimistic about the fairness and compassion of some other tyranny that might replace what Lent sees as an unfair and destructive global economic system. Lent seems overly optimistic and Manicean in believing that humans are naturally good and therefore not prone to the same malevolence of current tyrannies. Therefore Lent believes that humans will flourish when the kinder and gentler tyranny of a neo-Marxism state compassion replaces the destructive global economic selfishness of enlightenment...yeah, right...

Pinker appears fundamentally optimistic about what he sees as a highly successful global economic system of individual freedom and capitalism imbued with many inequalities of outcome and certainly not perfect. Pinker further supposes that humans are equally capable of either compassionate good or selfish malevolence and in fact, evolution guarantees that, given the right circumstances, human malevolence can and will emerge from anybody's tyranny and lead to suffering and misery.

Therefore, Pinker argues that the grand narratives of the enlightenment have indeed been highly successful in spite of an ever present human malevolence. Pinker touts a secular morality that derives from the grand narratives and ancient wisdom of literature, art, music, and religion but Pinker pointedly excludes any role for religion in civilization's future. Pinker argues that the enlightenment is much better off without the fiction and mysticism of religious narratives and indeed, the post-modernist doctrine likewise denies the intrinsic value of any of the grand narratives of individual freedom and capitalism, including those of religion.

Lent uses a fascist epithet for Pinker and so ruins his otherwise civil discourse by saying that Pinker uses "...Nazi-like comparisons of human beings to vermin..."

Lent uses an Manicean “no shades of gray” epithet to smear Pinker as naive. Lent is a Marxist apologist who believes that capitalism and individual freedom are part of a destructive global economic order that must be replaced. Ironically, it is Lent who seems to follows a Manicean black and white paradigm with his compassion versus Pinker's selfishness.

For postmodernists, there are no absolute truths from the grand narratives of Western civilization and only interpretations of their value. As a result, nothing really matters and people can just make up whatever they want to believe is good and moral. Since what a compassionate person believes is necessarily good and moral, that person then has the right to impose their beliefs on anyone who disagrees with them since there are no grand narratives to rank beliefs, just feelings.

Lent and Pinker are a discourse in polar opposites engaged in a civil discourse that bonds an  optimistic narrative of enlightened capitalism and individual freedom with the pessimistic narrative of a neo-Marxist state tyranny that is necessary for a fair and constructive global economic system. The polar opposites of civil discourse result in both the bonding of compassion and serenity as well as the selfishness of conflict and anger. While compassion bonds polar opposites, selfishness results in conflict and as long as there is a civil discourse, results in the bonds of civilization and the free exchange of ideas.

Jordan Peterson, just like Pinker, also believes in the grand narratives of literature, art, music, and religion but Peterson also believes that there is a role for religion and mysticism in civilization's future. Peterson argues that there are and will always be limits to what the facts of science can reveal about the world and the grand narratives provide a necessary transcendence that consciousness needs to fill in the missing blanks and therefore make sense out of reality. Grand narratives provide people with a necessary causal set of unconscious archetypes (a la Carl Jung) and these unconscious archetypes are what give people meaning and purpose from emotion and feeling. Peterson believes that there are things about consciousness that people will never understand and one of those things is the role of unconscious archetypes in how we all choose desirable futures.

Successful archetypes are those that reduce suffering and misery, since suffering and misery can otherwise make people angry and resentful over inequalities of outcome among competencies. Unsuccessful archetypes are those that increase suffering and misery and it is a profound mystery exactly how civilization seems to have found the successful archetypes of Pinker's enlightenment. Since people do not really understand the deep mysteries of consciousness and free choice, people need to be very, very careful about changing what Lent regards as a destructive global economic system. After all, those changes may actually increase and not decrease misery and suffering.

While equality of opportunity is always a desirable result of individual freedom, inequality of outcome is a fundamental and also an unfair part of human nature. There will always be hierarchies of human competency because some people are simply better than others within every human competency. Neo-Marxist compassion uses the guise of the benevolence of a mother grizzly bear protecting her cubs to impose a compassionate state tyranny to correct selfish injustice. In neo-Marxism, even inequality of outcomes needs the imposition of a state tyranny to correct, for example for wealth.

There is no fairness in any human competency since some people are more competent than others and so the very few people who are very very successful will invariably rise to the top of each hierarchy of competence. People need to judge whether the success of these hierarchies of competence makes them desirable and people should judge success when there is a reduction in suffering and misery. Human nature is, after all, inherently unfair since some people are more talented and wealthy and motivated as writers, musicians, artists, engineers, nurses, etc., than others. Human nature also is inherently malevolent and so the inequalities of these hierarchies can also result in tyrannies.

Therefore people should only tolerate some limited tyranny and inequality of outcome so that there is as much individual freedom and equality of opportunity as possible. Equality of outcome, however, should not be a large part of any state tyranny without much civil discourse and this means that we will always live with certain inequalities of outcome in group competencies, in wealth, for example. It is simply an immutable fact that 2% of the population are responsible for 80% of the growth of wealth in the U.S., but U.S. wealth also means that people who live at the U.S. poverty level have more wealth than 95% of those in a Marxist state like Cuba.

In China's nascent capitalism, only 0.5% of the population are responsible for 80% of China’s growth of wealth. Thus, China has a much greater wealth inequality than even in the U.S. or other Western nations, but the evolution of China’s capitalism will eventually result in more wealthy people and a more equitable wealth distribution like those of the West...unless there is another revolution of tyranny….

Sustainability is certainly a necessary part of survival, but as long as global population keeps increasing, population growth will continue to degrade earth’s resources and preclude true sustainability. Somehow Lent does not address overpopulation in his pessimism and completely ignores how overpopulation today results in the illegal immigration that strains resources of many nations.

Human flourishing is of course exactly what Pinker's Enlightenment Now shows so well, but the optimism of Pinker's flourishing global economic order does not seem to impress the pessimism of Lent's destructive global economic order. Lent has a blind spot with overpopulation and the resultant immigrant crises and these crises do not seem important to Lent...of course, leftist politics might have something to do with Lent's blind spot.

Granted. There is still plenty of room for improvement within the grand narratives of individual freedom and capitalism of the flourishing global economic order of the enlightenment but for goodness sake, let's recognize and support enlightenment's successes for what they are...successes. The global economic system still, after all, still has its flaws and people must work to correct those flaws, but every alternative order tried so far has even worse flaws that have invariably led to more suffering and misery. So It seems really silly and petty for Lent's eight evils of a destructive global economic system to trump Pinker's countless goods of the individual freedom of capitalism.

This is especially since Lent's epithets simply smear Pinker as essentially being selfish and unfair and promoting inequality and injustice. The polarized discourse of unfettered compassion often uses these invectives against the selfishness of individual freedom. Lent, after all, claims that he knows how to replace the selfish global economic system with Marxist compassion for humans to flourish in a sustainable and fair global economic system of unfettered compassion without the selfishness of Steven Pinker and Bill Gates.

Lent has written much about the evil of selfish growth and and the inevitable collapse of unfettered progress and Lent seems to deny that economic growth is even progress at all. It is true that global population cannot increase indefinitely, but he does not seem to talk about how to limit population growth and the wars and crisis of illegal immigration that necessarily result from overpopulation. Lent also seems oblivious to the dangerous tyrannies of unfettered compassion.

Fortunately, it does appear that Mother nature is slowing population growth and so global population will likely stabilize by 2050 at about nine to ten billion or so.

Can we feed that ten billion people? Certainly, but there will be inequality in the kinds of food available. However, there is a large environmental price to pay with agriculture in decreased habitat, extensive irrigation, fertilizers, and pesticides.

Of course, housing, transportation, and health care will all be unequal and unfair...is that wrong? Is the level of inequality in the U.S. fundamentally wrong? Or is inequality of outcome a fundamental part of the dominance hierarchies of all competencies and each group must simply manage their inequalities with a limited amount of tyranny.

How about the other competencies?

Knowledge:  Seems like education and literacy can be equality of opportunity. However, no matter how equal is educational opportunity, there will always be outcomes with both high and low IQ people. Since high IQ people tend to be more successful in many different different competencies, high IQ will therefore invariably result in inequality of outcome despite equality of opportunity.

Tools, leisure, and environment are all desirable competencies, but the environment is how we intersect with greater world. Since there is an environmental impact for every species, it is never really clear when the growth of successful species is bad for the environment.

Security, risk, administration, energy, money, and communication are all very necessary competencies that people generally wish to spend less wealth on. The money competency is not wealth per se, but the banks, credit cards, paypals, and so on, by which people exchange wealth for matter and action.

Unfettered Compassion versus Callous Free Choice

Compassion is one of five complements of emotion that makeup a singular feeling from the subconscious archetypes that make up feeling. Free choice is the complementary emotion to compassion and, while callous free choice is undesirable, unfettered compassion is likewise undesirable. It is always necessary to both limit unfettered compassion with some individual free choice as well as to limit callous free choice with some compassion. Just as the callous free choice of the state can result in the tyranny of the state over individual freedom, the unfettered compassion of the state can also result in tyranny of the state over individual free choice.

Thus, there are limits to compassion just as there are limits to free choice. In fact, there are four other emotion complements that makeup our feelings as a result of our subconscious archetypes: pleasure and anxiety, joy and misery, serenity and anger, and pride and shame. Pleasure of other people and the world drives much of what we do but we must also have a certain amount of anxiety about other people and the world as well. While the emotion joy can be very pleasant, there is no pleasure of a time of joy without some complementary time of misery as well, misery being the complement of joy.

Serenity is a very desirable feeling of peace within and among other people, but anger is also a very necessary complement that limits other people's undesirable free choices. Pride is how people show acceptable behavior while shame is how people show unacceptable behavior and both pride and shame are therefore necessary for socialization.

An emotion spectrum shows how a singular feeling point emerges and it is by this singular feeling that we choose a desirable future. Our subconscious archetypes form the basis of feeling from emotion and feeling is what drives free choice. Indeed, feeling is at the root of all meaning and purpose and feeling is how we choose desirable futures.

The five factor personality model divides personality into a spectrum according to whether a person is:

creative nonconformist or conformist

conscientious or feckless

assertive or accepting

agreeable or contrary

sensitive, anxious or callous free choice

according to their answers to a standard series of questions. These questions are about how a person feels about different circumstances and each person's feelings vary according to their emotion spectrum for each circumstance.

Steven Pinker has said that the enlightenment has brought reason, science, and morality and therefore enlightenment has also brought the global prosperity and peace as a result of individual free choice and capitalism. Reason and science are both products of a small number of very curious and conscientious people with high IQ. Reason and science are successful because they allow people to predict an outcome given some knowledge of its precursors.

Morality, though, is a product of a small number of very sensitive and very conscientious people with high IQ along with a much larger number of agreeable people as followers or adherents. The overall goal of morality is to reduce suffering and misery for everyone and therefore increase the likelihood of survival by cooperation. Morality comes from the grand narratives of civilization that imbue people with subconscious archetypes that provide purpose and meaning.

There are therefore limits for reason and science in defining morality, which ultimately derives from emotion and feeling about right and wrong as opposed to reason and science. While reason and science can also reduce suffering and misery, without the purpose and meaning of our subconscious moral archetypes, reason and science alone are not enough to sustain free choice.

There is then a very dangerous notion that reason and science alone can define morality and therefore sustain free choice without the grand narratives that actually are what have built our subconscious archetypes. In particular, there is a feeling that religion and mysticism have no place in the outcomes of our post modern enlightenment. Even though the grand narratives of literature, art, music, and religion have all also contributed to building the subconscious archetypes of our precursors, some feel that religion and mysticism have no roles in building the outcomes of subconscious archetypes for our progeny.