Relativity cancels non locality

The way I look at Physics from my admittedly amateur point of view is that Bell's inequality tells us either non locality or non realism. But since Relativity cancels non locality, it must be that non realism is true. That is that the electron has no space time values until measured.

However in the actual equations, it looks that the electron does have a sum of different states.
[In Physics language it is a "superposition of linear states." That means simply that the wave function is a sum of simple values of space or time with a simple coefficient in front of each term to tell you the probability of finding it there. When you observe it, the wave function collapses to just one term.]

So the way to put it perhaps is not that the electron has no space time values until measured,- but rather it has certain possible values before measured, and then the wave function collapses when it is measured.

This way of looking at it  makes more sense in the actual equations.

Also this helps the Kant/Friesian school of thought in that there is causality among dinge an sich things. The reason is that not just observation can cause the collapse of the wave function-- but also a connection with the environment. That is what makes quantum computing hard --that fact that you need the quantum particles to be isolated from their environment.

[The Kant Friesian School seems to me to be very important much more so than Hegel. Apparently Dr. Kelley Ross would like a whole shift in academia from 20th century vacuous philosophy to Leonard  Nelson and Kant. And he is probably right about that. In Germany the Kant/Fries school is called the Critical School and is slightly different from Dr Kelley Ross in their emphasis on the Socratic Method.]

Appendix:
1. What I mean by Relativity cancelling non locality is possible to see on a day by day basis in the Global Positioning Satellites [GPS] found in many taxis. If not for relativity they would be wrong by a few kilometers every day. The nice thing about GPS is it proves both Special Relativity and General Relativity.

We are not all that sure about what we did wrong.

In terms of repentance the Gates of Repentance {of Yona of Granada} does accept the basic  formula that it consists of three steps (1) Acceptance of doing right in the future. (2) Regret for the past. (3) Confession. Yet as you can see he does have lots of additional things which makes it more accepted.
That is what the entire first part of his book is about.
What I wanted to suggest is based on the events of the son of King Solomon [King Rehabaom].
The prophet came to him and his princes with the news that  Shishak  would attack them and be successful because of their sins. At that point from what I can tell they did not repent but they did humble themselves before God. And that helped to nullify at least some part of the evil decree.

What that means is that often one [like me] really does not know what we have done wrong in the past. It is hard to repent because we are really not all that sure about what we did wrong--though we are certain that we did something wrong. Sometimes this confusion is because of conflicting messages.  [Our parents told us one thing and society tells us something else. Reason is normally the most reliable guide towards proper action but sometimes itself does not gives clear answers.]
In such cases simply humbling oneself towards God is apparently a good approach. We see in this case in the Old Testament that simply humbling themselves helped.

 Ahab also humbled himself and from what is possible to tell in the Old Testament, that helped to nullify an evil decree even though he did not actually repent.

Often doing what we think is right leads us into great evil. You can see an example of this in history Richard [the most notorious king of England]. It looks that in the beginning he simply was trying to do what was right. But that led him from one evil deed to another. Often Reason is the worst possible guide. [In fact, in the kings of England there is much to learn in terms of Ethics. ]

[The Middle Ages had a combination of Reason with Faith in order to take care of this kind of dilemma. In particular you see this in Saadia Gaon, the Rambam, Aquinas and Anselm.]

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U-54  U-55 A Minor

learning Musar

The idea of Reb Israel Salanter about learning Musar is in my mind a great idea even though the whole thing got off track to feed into a kind of fanaticism. Still the original idea seems important to me.

The original idea was an emphasis on several points as I think is clear from the writings of his disciples.  Clearly the importance of "Midot Tovot" [good traits: honesty, kindness, not to speak lashon hara (slander)] was foremost in his mind as you can see from his own statements about his motivation to begin the Musar Movement. Fear of God also I think you have to say was  apart of it as you can see in the writings of Isaac Blazzer.
 The trust in God aspect of it really I think was from Rav Joseph Horwitz of Navardok because you do not see that much in the other disciples.


The problem is the basic idea of Musar is not to be a fanatic, but rather to keep the Law of Moses in the most simple basic way possible. Not to add and not to subtract.

[The Middle Ages got a bad name that is not justified. In fact in certain areas of thought, the Middle Ages far surpasses later ages. You can see this when you learn Rishonim [medieval sages] on the Gemara. However for me personally I found Rishonim hard to get into without the help of people like Rav Shach in his Avi Ezri, or  a good learning partner.]

The world according to Torah is dualistic.

The world according to Torah is dualistic. There are two different things. The Creator and the created. They are not the same thing.


"But nature isn't God himself.  He's not identified [with it]. He's wholly other. He isn't kin to humans in any way either. So there is no blurring, no soft boundary between humans and the divine."


However you can see the same ideas in the אמונות ודעות of Saadia Gaon and Maimonides in his Guide for the Perplexed.

The son of Maimonides also goes into this in his book  of Musar. מספיק לעובד השם   Enough for a servant of God.

Why in fact Rav Saada Gaon and the Rambam are ignored in matters of the view-point of Torah seems odd to me. You would imagine that they have some understanding of what Torah is all about, wouldn't you? I, for one,  certainly assume it as a simple thing

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U-53 F Major [Edited]

repentance are my essentially not following in my parents foot steps

The basic areas I am aware of for myself that need repentance are my essentially not following in my parents foot steps. It has been a trend in Western society to make fathers look like fools and this trend started with trying to make parents look evil. So there was a good deal of peer pressure to discount the good example of my parents. Still to me today it looks like that was a serious mistake. They were doing everything just about as well as any human being could be expected to do. [As a reference, I suggest looking at Jeremiah 35, and also the חידושי הגרנ''ט which is from one of the great Lithuanian sages Rav Naftali Troup concerning the issue of honor of one's parents. ]

On the other hand it is hard for me to imagine that I could have learned Gemara in any real sense  except by going to the authentic Litvak yeshivas of NY.

And that path would in fact have made it hard to do university along with Torah since the subway ride to Brooklyn College was very long from Shar Yashuv in Far Rockaway.

In any case, that is one area. Another important area is the State of Israel which I have to say is very important. I was sadlly set into the mentality of people that had made a mistake in this regard. Today to be against the State of Israel looks to me to be on the moral scale of treason.
[To some degree I confess ignorance because at the Mir Yeshiva in NY nothing was ever discussed about any politics what so ever. People were simply too involved in learning Torah to care. And the very positive opinions about Israel of Reb Moshe Feinstein and Reb Aaron Kotler were completely unknown.]