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[lojban-beginners] Re: closed systems error
Am Freitag, 14.02.03 um 16:30 Uhr schrieb Jorge Llambias:
la ian cusku di'e
I repeat the definition of the operation again:
.ica'e lu luman zei nunzga li'u cu brivla
le si'o gasnu le logji nunsei
gi'e snigau fi le se nunsei kei
le zgana se zukte ku
ce'o lo se nunsei ku
ce'o lo te nunsei ku
ce'o le zgana poi ciste fi pisu'o lo'i luman zei nunzga vau
la lojban
That's easier to understand because you talk about the
things being separated rather than the labels
given to one part and not given (!) to the other. Having a
place for a label not given was very odd.
I am not sure yet, if it is a good idea to have X2 and X3 be things
instead of symbols.
(I got rid of the nu'o, the sumti are optional anyway, so I don't
need it.
This may be a confusion. The argument places are not optional,
in the sense that there must always be a value even if it is
not explicitly stated. It is optional to ellipsize the value,
if context makes it clear what the value is or it is not
important to specify it, but there has to be a value for the
relationship to hold. When you want to cancel the argument
place you need to do it explicitly with {zi'o}.
I also made sure I talk about systems of subsets of luman zei nunzga)
So your definition is recursive: You define {luman zei nunzga}
in terms of {luman zei nunzga}.
Well, X1 is defined as "zgana se zukte". So, the velbo'e takes the
place of the implied le zukte. But look at what le zukte is doing. You
can just take a pen and a peace of paper, close your eyes and draw a
circle on the paper (that's the distinction) and place a cross
somewhere (you mark one of the sides). "nunzga" or "zgafau" would
almost seem sufficient to describe that. The recursiveness of this
definition of nunzga depends on how much of an act of volition this
observation is.
I think I should change the definition to "nunzga". Volition is not
really something we know anything about yet. So we should not have it
in this basic definition.
But velbo'e definitely is recursive. And that's fine, because we are
talking about Systems of operations, and hardly anybody would try to
find some mystic volition there.
BTW: You just gave me an idea. How about this?
.ica'e lu luman zei nunzga li'u cu brivla
le si'o gasnu le logji nunsei
gi'e snigau fi lo se nunsei kei
le nunzga ku
ce'o lo se nunsei ku
ce'o lo se luman zei nunzga be lo te nunsei be'o ku
ce'o le zgana poi ciste fi pisu'o lo'i luman zei nunzga vau la lojban
Now the unmarked state really is unmarked until it is observed (and
that means we will get a new difference and a new unmarked space in
return).
Now this takes care of the situation where someone thinks about some
fruit and says "I want an Apple" and someone else answers "Yeah,
Windows sucks" :-)
So now we can say:
.i le velbo'e goi ko'a cu velbo'e
le velbo'e be da poi velbo'e ke'a ku'o
le velbo'e be de poi na ka'e velbo'e ke'a
The selbo'e of this observation is something the system can deal with.
Is it the same system that you put in x1? Using {le} here
is confusing, I can't tell whether {le velbo'e} refers
each time to different systems or to the same system.
I suppose you don't mean {ko'a velbo'e ko'a ko'a}, or
do you? Can x2 and x3 hold the same value? Weren't
they the two parts that got created in the separation?
Hey cool, we are getting right to some core philosophical problems here
;-)
Let's assume le velbo'e is a social system: The system is made up of
observations that have been expressed in communications. Then it's
obvious that the velbo'e needs time to observe itself. The utterances
need to be made, and they won't be understood if everybody talks at
once. The system changes with each new observation. The same is true
for psychical systems (made up of brode in the mind of one person).
Social and psychical systems are the only real manifestations of
velbo'e I can think of. The only alternative would be the ideal velbo'e
of Plato. So, the different instances of velbo'e we talk about will be
different from each other.
The different velbo'e could also be different psychical and social
systems.
.i le mi'o velbo'e goi ko'a cu velbo'e
le mi'o velbo'e be da poi velbo'e ke'a ku'o
le la pavbudjo velbo'e be de poi na ka'e velbo'e ke'a
The terbo'e can be observed, but the system gets to a point where it
gets in trouble (or rather: may get in trouble when it gets caught).
{le velbo'e be da poi na ka'e velbo'e ke'a} is an odd
description. It can only work thanks to the non-veridicality
of {le}. It is similar to {le broda poi ke'a na broda}, so
a description that may be suggestive of something, but certainly
not veridical.
This example also shows that the system is fine as long as it only
observes its observations:
"brode le brode le brode" always works.
Is that meant to be {brode vo'a vo'a}? How can x2 and x3
be the same thing, given that by definition they are the
two things that got separated in the observation?
Nope, that's just a missing "be"
should have been: brode le brode be le brode
Bye,
Jan.
--
Jan Pilgenroeder
Theaterstr. 59
52062 Aachen