In the first year in Bloomington I turned 30 years old. It was then that I became interested in the effects of extroversive social media on our abilities to connect extrasensorily, without the help of technology. Many media philosophers would deny any use of media effects research, since media cannot be separated from our daily existence; any experiments that control for media use or exposure are therefore necessarily contrived and unrealistic. On the other hand, exposure to media has exponentially increased since the early 1990s. It seems better to describe bigger trends than to design experiments to prove certain effects.
This work is still heavily influenced by the research experience and insights I had in those days, in early 2010. At the same time, I aim to incorporate technology as a use-value to attain certain skills. In a sense, I aim to discover that rocks can be used to throw at dangerous animals and long sticks can be used to pluck out-of-reach fruit from trees. Rocks and sticks had been around since forever but had for the longest time not been perceived as having such direct use-values towards survival.
As pointed out elsewhere, the culmination of my forays into theoretical formalism occurred in 2014, with the publication of Synchronous Society. The book hinges on an extremely formalist notion of epistemological reality and sees this reality as 138. Even though the rigor of science has been marked by Arthur Young as a death wish, since this desire for sterile perfectionistic control would likely stick around a while longer, I nevertheless had boiled the world of everything down to this number. Furthermore, if I would throw around the 138 in different situations, like rocks, or aim to reach things with it, like sticks, I might be able to catch a glimpse of its use-value.
I was working deductively, what some would call backwardly, because the first derivations of this model were 3 books explaining the practical results of the model. The first and most important dimension I was looking into, was the difference between past and future in the authoritarian trust or panopticon dimension. The past in this dimension I had earlier called the hyperdimension and religion, the future I had named bodymind or design. I grew increasingly convinced, through a thorough reading of Korzybski’s Science and Sanity, that the world of language and communication was filled to the brim with ‘meaninglessness’, with words that could mean anything and everything. I strongly advocated a mathematical approach to language. The approach I suggested allowed readers to see other and better meanings for words, because they became extraverted, were put on display, out in the open, dynamically connected in a structural model.
The opposite of the hyperdimensional bodymind was the DIY Network, which meant that future religion lay hidden in ESP. The authorial figure we put our trust in helps us feel no longer all that responsible for our (choices in) life. In the end human is tied to having such a figure present, and this figure can be found inside the self as well. Nietzsche always urged his readers to take responsibility for at least our own lives, and although a process of discovery is required for this act, in the end the self had become a kind of super-self in the way authority formerly had been. The point to be made in this book is to steer away from this idea of necessity of authority figures towards the idea of synchronicity-inducing ESP. The superhuman is thus replaced by a real need for attaining ESP-skills. And experiencing ESP requires a calm state of mind, a kind of non-rebellious or non-critical, trust in the universe. Indeed, the kind of state of mind many may or may not have a hard time handling.
If you agree with an invisible layer of reality, call it God, or science, which would either be ruled by some controlling force or be completely random, a second layer could exist that we use to poke holes in this first layer. If we reside on this second layer then our critical stance towards everything is also. And our being, as part of the natural world, is uncritically accepting all this criticism. Not to worry, since if we fail to understand our uncritical stance, we still have our trust in ourselves, in the good outcome of things, and in friends and family. But it is not hard to see how we are, at some unseen level, completely uncritical to being critical, and other such paradoxical ways of thinking.
Yet, it remains human’s highest goal to explore the unknown, dark territories. For example, information spreading through the interpersonal realm of networks, could be seen as (part of) this single-ordinal or unseen dimension. The mathematics behind information is truly impersonal in its method and thus is conducive to the realm of friends and networks. With Spinoza, we could say that mathematics looks to the essential nature and the properties involved in it: