Reciprocal System #72-Beyond Space and Time XX [Thomas Newsome]

Transcript

all right hello out there my name is Thomas and welcome to my channel I do educational videos today is video number 72 on the reciprocal system of theory The Theory of Everything [Music] from Dewey B Larson he worked it out uh throughout the 20th century up until his death in 1990 we are looking at his uh final book called beyond space and time and uh this is his foray into metaphysics religion philosophy uh psychology all of his older books are on the hard Sciences uh including economics uh but mostly physics and chemistry and astronomy and uh the basis of his Theory of Everything Is that the universe is not made out of matter and the universe is not made out of energy the universe instead is made out of motion matter and energy are merely forms of motion motion is the relationship between space and time space and time have a reciprocal relationship they have the same qualities space we see as a three-dimensional XYZ coordinates of space uh therefore time also uh has three dimensions coordinate time is what Larson calls it and then time we see that as flowing it's always getting later and later and later uh and therefore space also has that quality of flowing space is always getting further and further and further apart which can be detected by the Hubble teles which has been detected by the Hubble telescope the recession of the distant galaxies those the flow that is called clock time or clock space and then we have coordinate time and coordinate space the clock time in clock Space is really a scalar motion this is a kind of motion that has a magnitude but it has no Direction the direction is really in or out and so if you take a balloon you put a magic marker and dots on the balloon with the magic marker you blow up the balloon all the dots are moving away from each other but in no particular Mass direction that is the or but just outward away from each other you suck it in they move toward each other uh the further apart they are the faster they move away from each other or toward each other uh that is really the flow of uh of space um now uh the time and space are also the same in that they are quantized meaning if there's a minimum unit of time and a minimum unit of space uh but beneath that minimum unit there is no time and there is no space within one unit of time is a world of space and within one unit of space is a world of time uh and uh we'll get into that a little bit later uh once we get into the more hard Sciences that's what he calls the time region and the space region that's for like Atomic phenomena uh microscopic phenomena and um uh when we have uh one unit of space in one unit of time that is the speed of light and the speed of light is unlike what Einstein says where the speed of light is the maximum speed of the universe in Larson's world the speed of light is the midpoint of the universe or the neutral point there is half the universe that is actually moving faster than the speed of light in Larson's Universe of motion and that half he calls the cosmic sector or sector two and then we also have sector one which is the familiar sector we're familiar with that is moving slower than the speed of light that is sector one or the material sector the material sector grows and Aggregates uh through aggregation until it gets to its most complex level which is DNA and at that point DNA becomes eligible to be taken over by a uh control unit from sector two um that you could think of as like mind body and mind body and as sector one minus section two uh and the um the combination of the two Larson calls that the life unit and the life unit then develops to its most complex level which he calls the intelligent human or humanoid and at that point the human becomes eligible to be taken over or controlled by a unit from sector three sector 3 is the generalized area that is outside of the realm of time and space of the Ancients would have called it God or the spirit Realm and Larson calls it sector three and that's kind of the basis of his metaphysical work here beyond space and time it has to do with all these sector three phenomena and he did a bunch of chapters on communication from sector three we just got done with a uh a chapter that is called Free Will and the Free Will has to do with the fact that uh a life unit is taken over and controlled by sector two sector two is uh geared towards survival but sector three is geared toward ethical Behavior at certain times these are in opposition with one another when your survival Instinct is working in opposition to your ethical Behavior um or good behavior then you have to make a choice and that is free will and so now we're looking into his next chapter chapter 18 that is called right and wrong and right and wrong is you know one of those things that the free will uh decides so uh we're taking over here in the middle of the chapter uh he just got done talking about how um criteria for ways to find determine the F the validity of ethical judgments and some of the uh positivists philosophers talked about how uh ethical judgments have no validity one uh whatsoever and uh uh Larson says one can point out in detail innumerable cases in which the uncertainty in the Judgment of single ways of behavior contradicts the existence of an inborn Norm common to all people the second religious conception of the moral laws is invalidated by the fact that the allegedly revealed Commandments are so vague and incomplete that their application requires continually new interpretation which after all is a work of the intellect uh and so those are kind of the positivist arguments uh Larson says the weakness of the foregoing arguments can easily be seen by reference to the discussion in the earlier chapters as they're brought out the moral codes promulgated by the religious authorities are by no means confined to the principles which the founders of the various religions formulated as a result of insight or Revelation all religious organizations find it necessary or at least advisable to issue numerous edicts and rules for the guidance of their members and in order to invest these instructions with a maximum of authority it has been customary to add them to the moral code and to give them the same or approximately the same status as the basic moral principles such Priestly codes lump together conventional observances ancient tribal taboos and moral precepts and attempt to enforce them all indiscriminately the food prohibitions and similar items belong in this category the original objective of such a prohibition was usually connected with the health of the community but enforcement of Health regulations in A Primitive Community is a difficult undertaking and since the Civil and religious administrations were either combined or closely associated in these communities invoking religious authority to facilitate enforcement was a very natural development then as time went on and the origins of the accepted religion receded into the past the distinction between truly religious Doctrine and the secular values appended to that Doctrine for convenience and enforcement was generally blurred after a few centuries all of these pronouncements came to be accepted as essential elements of the religious faith inasmuch as these secular additions to the religious doctrines were aimed at meeting specific environmental and social problems existing at particular times in particular locations no uniformity between different religions arising in different parts of the world and under different conditions could be expected nor could it be expected that any justification for these regulations would be found if they are examined critically in the light of the conditions that exist today the true significance of the contradictions that Loom so large in the thinking of present-day critics of religion is thus altogether different from that envisioned by these critics instead of indicating that the religious directives do not embody any valid moral standards these contradictions merely emphasize the extent to which secular additions to these directives have accumulated over the centuries and the necessity of getting down to the genuinely religious elements before attempting to draw any conclusions as to the validity of the moral standards so um I think he's just basically saying that um you know these kind of these food restrictions and you know the kosher and the you know what is uh clean and unclean uh those are kind of secular veneers that are put onto these religions and they don't have sector three characteristics and they shouldn't really be regarded as um part of the ethical code okay now he's uh talking a little bit more about the positivists and then he gets into the relativist Viewpoint a little bit you know that's saying that um um you know it could be right for you but it's not right for me uh we all have our own truths you know it's all relative and um he kind of already has rejected that point so I'm not sure why he's revisiting it um okay now here uh he's making a distinction between ethical and moral um foreign but he's he really uses them interchangeably but ethical is more of a philosophical term and a moral is more of a religious term um okay now he's looking at this what he calls the intuitionist theory out of all of the theories that have come into prominence and philosophical thinking the one that comes nearest to the findings of this work is the intuitionist theory of right and wrong which regards human intuitions as a source of the moral code indeed about all that this present work adds is an identification of the origin of the intuitions but at a certain point in the in earlier chapters he talks about how it is not the intuition is not a source but it's a means of transmission it's a transmission mechanism so when he says origin even though he has that word in italics it seems like that wouldn't be the right word because he would be actually meaning the mechanism of the intuitions I guess the origin is just sector three um okay uh but this is a very important addition as it remedies the weaknesses of the intuitionist theory as it has a heretofore been presented the principal objection that has been raised against the theory is subjective and uncertain nature of intuition is the subjective and uncertain nature of intuition the widespread conflicts between the intuitive moral judgments of different individuals are sufficient in themselves say the critics to show that intuition is not a reliable source of ethical information um and uh he quotes uh Macbeth uh most of the moral values for which self-evidence has been claimed are not really self-evident in the sense that they were recognized as such by all who understand them and have attended to them if we accept this views I think we must that a satisfactory ethical Theory must be consistent with the moral judgments of all men everywhere it means that intuition is intuitionism cannot in any of its forms be regarded as a satisfactory ethical Theory and then he looks at a couple other objections to the intuitionist theory but he says that the results of this investigation which have shown that intuition is not a source of information but a transmission mechanism whereby information is obtained from the sector 3 Source demolish both of these objections as brought out in chapter 11 all incoming information regardless of whether it arrives through the senses or through intuitive channels is subject to some degree of uncertainty unless and until it is verified because its reliability is dependent on the capabilities of the receiving equipment meaning the person uh the information derived by Revelation Insight or intuition is in general less reliable than that received through the senses simply because the intuitive Bill abilities of the human race are as yet in a relatively primitive state of development most of the information with respect to complex matters that is received through these channels is wrong or at least incomplete as few of the recipients are adequately prepared to receive the message reception of relatively simple ethical precepts is however within the competence of the great majority of the inhabitants of the modern world and um I'm not sure why he just says modern world there but regardless and the general agreement that should exist among these individuals with respect to the right and wrong of uncomplicated situations actually does exist we all know the essential values where difficult questions are involved it must be expected that the intuitive answers will differ not because the source is unreliable but because the individual capability of receiving the transmitted information is highly variable variable furthermore the discrepancies between the moral judgments of the members of modern society and those of primitive people um are also expected um oh upon which Macbeth and others of similar views based a rejection of intuitionism are also to be expected on the same grounds the average individual of the present day is better qualified to receive intuitive Communications than his distant ancestors continued progress has taken place in the ethical field as well as in other aspects of human existence uh now he talks about the barrier to rational inquiry uh that some of these philosophers have uh objected to the intuitionist school um all inductive Insight scientific religious or other is subject to the limitations of the mind which receives it a product of such Insight May therefore be complete and accurate or it may be entirely erroneous or it may be anywhere in between in the case of a simple question of right and wrong the person who feels certain of his intuitive decision can usually rely upon its validity but where more complicated issues are involved or where the certainty is absent the intuitive information must be tested in some appropriate manner before its validity can be regarded as established the standard test of science comparison with The observed and measured facts is the simplest and most direct of the available methods unquestionably therefore this test should be applied Whenever Wherever the existing state of knowledge makes such a test feasible and every effort should be made to extend the area to which the scientific testing is applicable nevertheless the contention that our thinking should be confined can exclusively to those items that are currently within the purview of science is wholly unjustified there are valid items of knowledge outside the boundaries of physical science and there are methods by which the validity of items of this kind can be appraised any arbitrary restriction of thought to a limited area whether that area be physical or non-physical simply places unnecessary obstacles in the way of the development of human knowledge this kind of reminds me of magic where uh a lot of times especially religious people will dismiss magic as you know the realm of Satan or you know certainly at least the realm of um hucksters and snake oil salesmen uh but you know the way that I understand magic is that it's pretty much it's the same as science but it's just the science that has not been discovered yet uh it hasn't been uh polished off yet and so it's still in it's rough and primitive form but once science becomes um once magic becomes better understood then it moves into the realm of science okay well um I will eventually disagree with Larson on this chapter um but that will come tomorrow um and uh so have a great day and we'll see you tomorrow uh we'll resume in chapter 18.