There exists a vast discontinuity and rupture running through the middle of this world. It may in some ways be a little like the blind spot in vision which we know (although usually forget) is there but do not see because our brains and minds compensate by inventing a plausible stop-gap to obscure the perceptual, logical vacuum at the heart of things. We invent many reasons, meanings and justifications to disguise the essential underlying mystery from ourselves.

Of course, we now know that our visual processing systems do more than just compensate for that structurally inevitable data blank created where the optic nerve attaches to the eyeball, but also largely fabricate plausible and probable realities in the peripheries of vision as well. The rupture in logic and reference is (similarly) a global property, distributed non-locally across subjective cognition and collective, shared communications systems. It is not found in any one place in total, it is found in every place in partial, incomplete representation or reference. As an object of knowledge it is fundamentally problematic, easily overwritten or otherwise obscured with what we expect to see, what we would like (or prefer) to see.

This discontinuity is a function of the process and flow of Global (i.e. Holistic) information storage systems. Self-referential, self-representational – the essence of the recursion underlying this logical rupture is that of the changing process of change, of accelerating (and decelerating) rates of change and complexity aggregation (or dissemination), in some sense written and read from the broader environment in various ways. It is a system acting upon itself, self-gravitating, rotating through itself. It is logically problematic and for this reason can only ever be approached, in some sense, indirectly.

All authentic holistic and system-of-all-systems theories contain themselves and their own explanation as constitutive, reflexive elements of their own ontological justification. Even with our descriptive tools and preference for axiomatic clarity being hamstrung by such deeply recursive entanglements of system/environment (or concept/explanation) dynamics; with our epistemological eyes effectively closed in this way, we can still feel our way blindly through this enigma, qualitatively. The system of the world constitutively is this discontinuity; the meta-logical enigma and procedural self-encapsulation of ongoing axiomatic abstraction precisely is both the essential identity of the system and is what the system does. It is what it does and this is at base to act upon itself.

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