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29.8.11

Accusing Richard Feynman of being anti women.

Richard Feynman wrote, I received a long letter from a feminist group. I was accused of being anti-woman because of two stories: the first was a discussion of the subtleties of velocity, and involved a woman driver being stopped by a cop. There's a discussion about how fast she was going, and I had her raise valid objections to the cop's definitions of velocity. The letter said I was making the woman look stupid.
The other story they objected to was told by the great astronomer Arthur Eddington, who had just figured out that the stars get their power from burning hydrogen in a nuclear reaction producing helium. He recounted how, on the night after his discovery, he was sitting on a bench with his girlfriend. She said, "Look how pretty the stars shine!" To which he replied, "Yes, and right now, I'm the only man in the world who knows how they shine." He was describing a kind of wonderful loneliness you have when you make a discovery.
The letter claimed that I was saying a woman is incapable of understanding nuclear reactions.
I figured there was no point in trying to answer their accusations in detail, so I wrote a short letter back to them: "Don't bug me, man!"
Needless to say, that didn't work too well. Another letter came: "Your response to our letter of September 29th is unsatisfactory ..."—blah, blah, blah. This letter warned that if I didn't get the publisher to revise the things they objected to, there would be trouble.
I ignored the letter and forgot about it.
A year or so later, the American Association of Physics Teachers awarded me a prize for writing those books, and asked me to speak at their meeting in San Francisco. My sister, Joan, lived in Palo Alto—an hour's drive away—so I stayed with her the night before and we went to the meeting together.
As we approached the lecture hall, we found people standing there giving out handbills to everybody going in. We each took one, and glanced at it. At the top it said, "A PROTEST." Then it showed excerpts from the letters they sent me, and my response (in full). It concluded in large letters: "FEYNMAN SEXIST PIG!"
Joan stopped suddenly and rushed back: "These are interesting," she said to the protester. "I'd like some more of them!"
When she caught up with me, she said, "Gee whiz, Richard; what did you do?"
I told her what had happened as we walked into the hall.
At the front of the hall, near the stage, were two prominent women in the American Association of Physics Teachers. One was in charge of women's affairs for the organization, and the other way Fay Ajzenberg, a professor of physics I knew, from Pennsylvania. They saw me coming down towards the stage accompanied by this woman with a fistful of handbills, talking to me. Fay walked up to her and said, "Do you realize that Professor Feynman has a sister that he encouraged to go into physics, and that she has a Ph.D. in physics?"
"Of course I do," said Joan. "I'm that sister!"
Fay and her associate explained to me that the protesters were a group—led by a man, ironically—who were always disrupting meetings in Berkeley. "We'll sit on either side of you to show our solidarity, and just before you speak, I'll get up and say something to quiet the protesters," Fay said.
Because there was another talk before mine, I had time to think of something to say. I thanked Fay but declined her offer.
As soon as I got up to speak, half a dozen protesters marched down to the front of the lecture hall and paraded right below the stage, holding their picket signs high, chanting, "Feynman sexist pig! Feynman sexist pig!"
I began my talk by telling the protesters, "I'm sorry that my short answer to your letter brought you here unnecessarily. There are more serious places to direct one's attention towards improving the status of women in physics than these relatively trivial mistakes—if that's what you want to call them—in a textbook. But perhaps, after all, it's good that you came. For women do indeed suffer from prejudice and discrimination in physics, and your presence here today serves to remind us of these difficulties and the need to remedy them."
The protesters looked at one another. Their picket signs began to come slowly down, like sails in a dying wind.
I continued: "Even though the American Association of Physics Teachers has given me an award for teaching, I must confess I don't now how to teach. Therefore, I have nothing to say about teaching. Instead, I would like to talk about something that will be especially interesting to the women in the audience: I would like to talk about the structure of the proton."
The protesters put their picket signs down and walked off. My hosts told me later that the man and his group of protesters had never been defeated so easily....
After my talk, some of the protesters came up to press me about the woman-driver story. "Why did it have to be a woman driver?" they said. "You are implying that all women are bad drivers."
"But the woman makes the cop look bad," I said. "Why aren't you concerned about the cop?"
"That's what you expect from cops!" one of the protesters said. "They're all pigs!"
"But you should be concerned," I said. "I forgot to say in the story that the cop was a woman!"

10.8.11

The pluses and minuses of Nachman of Uman.


The minuses:

(1) The groups founded on him are cults. ( Versions of the Rimbardo prison experiment.)

(2) Groups founded on him are innocent when it comes to science. But his paradigm of believing in all saints (tzadikim) can solve this problem in potential, since believing in all saints (tzadikm) includes Maimonides who made it his major project to marry Aristotle and Torah together.
The innocence in regard to science is also a problem in the Litvak world (see Genesis and the Big Bang) but at least there is acknowledgment of the validity of science in the realms where it applies.

Pluses are he was a true tzadik filled with great advice. If people would not have turned his "thing" into  a cult, he would be a great role model.


The major issue with Reb Nachman is the movement he was involved with was put into excommunication by the Gra for good reasons. Reb Nachman by himself is obviously amazing and fantastic. But combined with that movement,  that ruins the whole thing.



Appendix:
1) The Rambam (Maimonides) had a system. The idea of his system was that in the Torah there are no contradictions. and he expanded that to include the Talmud. So in his system there is no contradiction between Torah and Talmud. Furthermore he also had a modified Neo-Platonic and Aristotelian system {that he does not define exactly} and this system he assumes is the underlying world view of Torah.

The idea that there is no contradiction in Torah was common in the Middle Ages.  It led Aquinas to create his system based on his idea that there is no contradiction between the Old Testament and the NT and later people called the church fathers and Boethius. This is very different from today when people feel they individually interpret the Torah to mean what they feel it means to them. Or when groups interpret the Torah to mean what it means to their particular charismatic leader.

There is no idea that the Torah is a self constant whole that means something very specific and and nothing else. and that meaning can be discovered by human reason. For if it could not be discovered then why was the Torah given at all in the first place? So in terms of understanding the Torah we have to call the Middle Ages the "Age of Reason." the period stated after the middle ages we should call the age of darkness.

Even in Musar you can see this. Musar had three distinct periods: (1) The Middle Ages, (2)  then all Musar became Kabalistic, and then (3) the post Israel Salanter Musar which was getting back to \the Talmud kind of Musar







1.7.11

Marxist mouthpieces.

Many people wonder why the social studies and humanities of American universities are all Marxist mouthpieces. This is no mystery. Both departments were targeted and penetrated by the GRU.
I used to speculate that maybe it was the KGB that managed to turn the collage professors and get them into their pocket but now I have come across some information that in fact it was the GRU and not the KGB.
Obviously the KGB had a lot of interest in the hippies in the 1960 but they were did not take any active part. They simply saw that it would be too difficult to influence America through its collage students. It was the GRU that saw that all they needed to do was to get the collage humanities and social studies professors in their pocket and that would trickle down to the collage students that would eventually become America's leaders. And in that way they succeeded in putting a closet Marxist into power in America even after the USSR became defunct.

In the word of Steven Dutch
When we try to discover what fascism, Marxism, and radical Islam have in common, the field shrinks to a single common theme: hatred of democracy.

30.6.11

Here is the answer of Dr. Kelly Ross about the need for non intuitive immediate knowledge.


"Kant's sees the content of Reason in terms of the forms of logic, as he details in the Analytic of Concepts in the Critique of Pure Reason. This provides thin ground for his view that the concepts of substance, causality, etc. can be derived from these forms by way of the Schematism and the Analytic of Principles. However, none of this provides more than the quid facti -- that we have in fact such concepts. The quid juris, that we are justified in using them, is something else. That is where we get the Transcendental Deduction, and this indeed is the answer to Hume. We are justified in using the concepts because they have already been used to generate, through synthesis, our experience of the phenomenal world.

"Non-intuitive immediate" knowledge does away with Kant's approach that rational truths come out of the forms of logic. The theory is more Platonic, but without the temptation of intuitive justification that bloomed in Neoplatonism. Instead, mediate knowledge, which represents immediate knowledge, is tested by Socratic examination and falsification -- i.e. discovering possible contradictions."

(Best wishes,
Kelley Ross )

This was in answer to my question why reason alone can't take the place of non intuitive immediate knowledge.
I did not mention the fact that I did not make up this question on my own but I saw it in Mike Huemer. I have anyway assumed for a long time that Kant was building on Hume to discount mediate knowledge and this has bothered me greatly.
I did not want to mention Mike Huemer because I needed to hear what Dr. Ross would answer to the question directly without having to deal with people's other opinions.
I am still very afraid of the sin of gossip (lashon hara) and try not to mention anyone's name in a negative context--even on my blog.


Anyway look at this sentence: "...mediate knowledge, which represents immediate knowledge." You can see that Dr Ross is holding a close connection between what reason by itself perceives and what this beyond reason faculty perceives.
This is what I have suspected for a long time: that reason is closely connected to non intuitive immediate knowledge. Dr. Ross calls it a "representation." What does this mean? Is it like the way we perceive the "thing in itself"?
Does he in fact mean that nonintuitive immediate knowledge perceives universals the way the senses perceive the "thing in itself"?
I am thinking of writing to him again but I want to be sure to frame my question in the right way.
I don't want this to turn into a debate between great thinkers. I just want to understand Kelly Ross properly.
Also I am not sure how to frame my question. You see in his letter (I hope he forgives me for publishing without his permission) he again says the same thing that has been bothering me. He limits reason to perceiving outright contradictions. Why can't reason perceive universals also?
And perhaps even more? In the mind of Maimonides and Ibn Pakuda (author of Chovot Levavot Duties of the Heart) there is a point that reason gets so perfected that it starts to perceive spiritual reality also; and one comes to attachment to God! This is the Rambam's program of devekut (attachment with God --as opposed to oneness with God)--Torah, then Physics, then Metaphysics along with good character.









29.6.11

This from a bewildered Texas rancher:

While riding down along the border this morning, I saw a Muslim extremist bobbing in the Rio Grande River- he was struggling to stay afloat because of all the guns and bombs he was carrying.

Along with him was a Mexican who was also struggling to stay afloat because of the large backpack of drugs he has strapped to his back.

It was clear to me that if they didn't get help soon, these men would surely drown. Being a responsible Texan and abiding by the law to help those in distress, I informed the El Paso County Sheriff's Office as well as the US Department of Homeland Security.

Alas- it is now 4pm -both have drowned- and neither authority has even responded!

I'm starting to think I wasted two stamps.

My recommendation is Conservative synagogues or Reform


My recommendation is Conservative synagogues or Reform simply because of the commitment to the "between man and his fellow man" part of the Torah and the realization that that part comes first.

Religious synagogues seem to lack that basic knowledge of what the Torah is really about. And too many doctrines got mixed up with Religious Judaism that come from Shabati Tzvi for my taste. They might not know where they are getting their idea from from, but I do. [Others are beginning to notice this. You can read the three books of Natan the false prophet of the Shatz and discover where most doctrines of the religious today come from.]

Many ideas and approaches from Shabati Tzvi's kabalah got into mainstream Judaism in subterranean ways.
At some point I just could not stomach it anymore.
I also noticed a determined effort to hide any of these connections

The fact is, the links between the religious and and the Shatz are  so  strong that  I am surprised that they are not more widely known. (I think this be a deliberate attempt to  put  some  "distance" between the Shatz and his false prophet Natan  and the religious world?)  Actually,  one only has to Take a cursory look at the readily-available information to begin to see  the  very strong linkages.

[No critique intended on Reb Nachman himself who was a tzadik in spite of his being born into a false movement.]

The  problem in the religious world is  the problem of the Sitra Achra, the spirit of uncleanliness that came in through the Shatz but evolved in order to sneak in in more clear and subtle ways. This is readily seen in the leaders who are guilty of spiritual abuse and manipulation and leave long trails of broken and dead souls behind them. When the religious world worships corpses and human beings and then has teh audacity to lie about it and cover it up, then you know it is time to move on and move out.







20.6.11

https://sites.google.com/site/midifilesfamily/
This is music written on midi files.