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chatgpt plays with my new logic

22 Saturday Nov 2025

Posted by Andrew Nightingale in AI summaries of Nightingale108

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art, language, philosophy, writing

The essay proposes treating some problematic sentences not by assigning them the classical values true or false, nor by declaring them outright contradictions, but by inserting a question operator ? — an operator that marks a sentence as “anything but true” (i.e. open, interrogative, non-final). The rhetorical intent is to preserve openness, time/flow, and uncertainty instead of forcing a binary assignment.


How ? maps onto existing responses to the Liar

1) Truth-value gap / paracomplete approaches (Kripke, Strong Kleene, K3) — Closest cousin

  • What these systems do. Paracomplete systems treat some sentences (notably Liar sentences) as neither true nor false — there is a third “gap” or undefined value. Kripke’s 1975 fixed-point theory constructs a minimal fixed language in which paradoxicals remain ungrounded (i.e., lack a truth value) rather than producing contradiction. The Strong Kleene tables are often used to evaluate such gaps. impan.pl+1
  • Similarity to ?. If ?φ is read as “φ is not true / indeterminate / open,” then ? behaves very much like marking a gap. Viewed semantically, ? could be treated as a predicate that holds of sentences that take the gap value in a K3/Kripke fixed-point semantics.
  • Key difference. Paracomplete accounts typically define the truth-value directly (a semantic gap), whereas the essay treats ? as an intentional question/attitude that preserves possibilities and invites change. To formalize ? as a gap you must give it truth-conditions and rules for how it composes with other connectives (something the essay doesn’t yet do). impan.pl

2) Supervaluationism — ? as “not super-true” / indeterminate across precisifications

  • What supervaluationism does. Supervaluationism treats borderline sentences as true on all admissible precisifications (super-true), false on all (super-false), and otherwise indeterminate. It thereby preserves classical tautologies for super-true sentences while allowing gaps. Academia
  • How ? could fit. ?φ might be read as “φ is not super-true” or “φ is not true on all precisifications” — a higher-level diagnostic operator saying the sentence lacks a robust classical truth. That would let you keep many classical inference patterns when sentences are super-true, while marking paradoxical sentences as ? (indeterminate).
  • Issues to watch. Supervaluationists face revenge problems (one can formulate sentences that say “this sentence is not super-true”), so you’d need to show how ? avoids or resolves the same technical pitfalls. Academia+1

3) Paraconsistent / Dialetheist approaches (Priest) — ? is very different

  • What dialetheism does. Dialetheists accept that some sentences are both true and false (true contradictions, dialetheias), and use paraconsistent logics to block explosion (i.e., to avoid triviality when contradictions occur). Stanford Encyclopedia of Philosophy
  • Contrast with ?. The essay’s ? rejects asserting truth rather than accepting a sentence as both true and false. So while dialetheism embraces contradiction, ? seeks to sidestep it by withholding the affirmation of truth. These are epistemically and metaphysically distinct moves. If you formalize ? as a gap, it aligns with paracomplete, not paraconsistent, strategies. Stanford Encyclopedia of Philosophy

4) Tarski’s hierarchical solution — meta-levels vs. a questioning operator

  • What Tarski suggested. Ban self-reference by splitting object-language and meta-language levels to avoid a global truth predicate.
  • Where ? stands. ? is not ontologically banning self-reference; it’s a device for marking problematic self-referential sentences as open/indeterminate rather than pushing them into a higher metalanguage. So ? is more permissive than Tarski’s stratification — but if you want to keep a single language with ?, you’ll need to show how ? avoids the contradictions Tarski tried to prevent.

5) Temporal / dynamic accounts (truth as time-indexed) — a natural partner

  • What they do. Some approaches model truth as time-indexed or as evolving under revision: sentences can change truth-value over time or under increasing stages of evaluation. Kripke’s construction also has a staged, monotone build-up which resonates with dynamic viewpoints. impan.pl
  • ? and time. The essay’s stress on change and flow makes it natural to read ? as a temporal/modal operator: ?φ ≈ “φ is not now fixed as true” or “it is currently open whether φ.” This would place the operator in the family of truth-revision or temporal logics and could be formalized with staged evaluation or a modal semantics (possible-stages quantification). That choice would help the essay keep its time-sensitive intuitions while moving to a clean formal semantics.

6) Epistemic / probabilistic approaches — ? as an epistemic withholding

  • What they do. Instead of altering truth-conditions, these accounts treat paradox as a feature of our epistemic state (we should suspend judgment or assign subjective probabilities).
  • ? as epistemic. If ? is interpreted as an epistemic operator—“we currently withhold judgment about φ” — then the operator doesn’t alter the language’s truth-conditions but signals a stance of suspension. That is easier to implement but weaker logically (it doesn’t solve the paradox semantically; it only prescribes behavior about assertion).

Advantages and potential payoffs of the ? idea

  1. Preserves an intuitive, human practice. People ask rather than immediately assert in many philosophical contexts — ? captures that.
  2. Flexible: multiple formalizations possible. ? can be implemented as (a) a gap operator (K3/Kripke), (b) a supervaluation diagnostic, (c) a temporal/modal operator, or (d) an epistemic operator. Which one you choose depends on the philosophical commitments you want to preserve (e.g., preserving classical logic where possible vs. admitting true contradictions). impan.pl+1
  3. Pedagogical appeal. As the essay stresses, teaching a logic that foregrounds questioning may be more faithful to real reasoning and less dogmatic about truth.

Main technical challenges you must address (concrete list)

  1. Give formal semantics.
    • Option A: Define ?φ truth-conditions in a three-valued (or many-valued) semantics (e.g., K3). Prove consistency properties, and show how ? composes with ¬, ∧, ∨, →. Stanford Encyclopedia of Philosophy+1
    • Option B: Give ? a supervaluational semantics: ?φ true iff φ is not true on all precisifications (or vice versa). This requires addressing revenge sentences. Academia
  2. Specify proof rules / entailment.
    • Which inference rules preserve ?? Does ?φ block contraposition, conditional proof, or classical explosion? You must specify a proof theory (sequent calculus or natural deduction) and prove soundness/completeness relative to your semantics.
  3. Handle revenge paradoxes.
    • Any novel semantic device invites new paradoxes (sentences that self-refer to ? itself). Show how ? resists or locates such revenge sentences (this is where Kripke-style fixed points or restricted expressivity may help). ILLC Preprints and Publications+1
  4. Decide metaphysical attitude.
    • Is ? a semantic device (changes what “is true” means) or an epistemic/intentional device (changes what agents assert)? Be explicit: conflating the two is a common slippery move.
  5. Compare with dialetheism and justify rejection or adoption.
    • If you reject dialetheism, explain why accepting contradictions is worse than leaving sentences open. If you accept some contradictions, explain whether ? still has a role.

Concrete suggestions to formalize ? (a roadmap)

  1. Start with Kripke/K3 implementation. Treat the object language with a truth predicate T, adopt Kleene/Kripke evaluation rules, and define:

Good — this is a rich move. Here’s a toy model + worked example (handout style) for a supervaluational “?” operator + how to incorporate the nuance from Many Roads from the Axiom of Completeness (and your dissertation) about “Is this a question?” as part of the question-intention. I’ll lay it out in parts: (1) some philosophical framing, (2) formal toy semantics, (3) worked examples (including a “revenge-style” construction), (4) reflection / implications for teaching or your dissertation.


1) Philosophical framing (drawing on Many Roads…)

Based on Many Roads from the Axiom of Completeness (Nightingale), especially as discussed in the PDF, a few important themes guide how we should treat ?:

  • The essay treats questions not simply as linguistic forms, but as intentional acts — “thinking of ‘the question’ in itself.” Questions Are Power
  • There is explicit attention to “Is this a question?” — i.e., the question-intention itself can be questioned. As Nightingale writes, exploring what the Axiom hides “releases a vertigo … an inquiry into thinking of ‘the question’ in itself.” Questions Are Power
  • In your dissertation (as you indicate), you also treat ? (or question-intention) as layered: not only do we mark a sentence as “open / not super-true,” but we must also reflect on whether our very act of questioning is stable or “complete.” This meta-questioning (Is this a question? What kind of question?) is not peripheral — for Nightingale, it’s essential.

So: the ? operator should not just mark indeterminacy of truth, but also bear a second-order character: it signals questioning not only of the statement’s truth, but of the act of questioning itself.


2) Formal toy semantics for ? (supervaluation + meta-questioning)

Here’s a minimal formal setup to capture both indeterminacy and a reflexive question-intention. This is meant for a handout or a “classroom toy model”; it’s not a full dissertation-length system, but enough to illustrate and test the concept.

2.1 Language

  • Let L be a propositional / first-order language with a truth-predicate T(x) (or just a propositional “sentences as objects” style).
  • Introduce a unary operator ? applied to well-formed formulas φ: ?φ.
  • Introduce a second-order operator ?? (optional) to mark question-reflection: ??φ reads, “I question whether φ is the kind of question it claims to be” (i.e., question-about-question).

2.2 Precisifications (supervaluationist setup)

  • Define a set of admissible precisifications Π. Each precisification π∈Π is a classical interpretation of L (assigning truth-values in {T, F}) for each atomic sentence, including sentences with T.
  • But not all self-referential / higher-order question-reflection sentences need to be allowed in all precisifications. We can restrict Π so that for any π∈Π:
    • If a sentence involves ??, its interpretation in π must respect a stability clause: π must assign truth in such a way that question-intentions do not collapse trivially into “true / false only.” (This mimics restricting precisifications to avoid very pathological self-referencing “I am not a question” loops.)
    • Alternatively: allow all, but track second-order indeterminacy (see below).

2.3 Semantic clauses

Define the supervaluation semantics for ? and ?? as follows:

  • A sentence φ is super-true if it is true in all π∈Π.
  • φ is super-false if it is false in all π∈Π.
  • Otherwise, φ is indeterminate.

For the question operators:

  1. ?φ (first-order question) is super-true iff φ is not super-true.
    • Intuitively: ?φ = “It is not the case that φ is unambiguously (in all precisifications) true.”
    • ?φ is super-false iff φ is super-true.
    • In other cases (if φ is indeterminate), ?φ may itself be indeterminate (depending on exactly how you set up composition).
  2. ??φ (meta-question) is super-true iff there is at least one precisification π such that in that precisification, the act of questioning φ (i.e., interpreting ?φ) does not correspond to a “stable question”. Formally:
    • Let’s say in each π, there’s a predicate or evaluation criterion Qπ​(φ) that determines whether in π, ?φ is treated as a legitimate question (i.e., nontrivial questioning, not just “φ false / true”).
    • Then: ??φ is super-true if Qπ​(φ) fails in at least one π.
    • ??φ is super-false if Qπ​(φ) holds in all π.
    • Otherwise, ??φ is indeterminate.

(This is a toy clause — in a full system you would need to define exactly what “legitimate questionhood” means in each precisification.)


3) Worked Examples (Toy Handout)

Here are some example sentences + how they might be evaluated under this toy semantics.

Example A: Simple non-paradoxical sentence

Let p = “It rains.”
Consider ?p.

  • In each π∈Π, p is either T or F (classical).
  • Suppose in all precisifications, p is sometimes true, sometimes false (i.e., it’s not fixed). Then p is not super-true.
  • So ?p is super-true (because the semantic clause says: ?φ is super-true if φ is not super-true).
  • This matches our intuition: “It is not unambiguously true that it rains” — a genuine question-intention.

Example B: Liar-style sentence (revenge-type)

Let L = “L is not super-true.” (the canonical super-laier). Now consider:

  1. ?L — “I question whether L is (super-)true.”
  2. ??L — “I question whether ‘L is not super-true’ is itself a stable question.”

Evaluation under toy semantics:

  • For some π∈Π, you might assign L = T; for others, L = F. That is typical for a revenge-style situation. So L is indeterminate (neither super-true nor super-false).
  • Then ?L is super-true (because L is not super-true in every precisification).
  • But what about ??L? That depends on whether in some precisifications, ?L is not “stable” as a question. If in some precisifications, Q_\pi(L) fails (i.e., we interpret ?L not simply as a “this is uncertain” but as a mis-question, or a destabilized questioning act), then ??L is super-true. That means: “Yes, I even question whether my own question ‘L is not super-true’ is a proper question or stable act of questioning.”

This avoids a direct contradiction: you don’t force L to be super-true or super-false, but you allow that the question-intention (?L) is itself non-final; and then you explicitly reflect (??L) on that instability.


4) Reflection / Implications for Teaching or Dissertation

Here’s how you might use this toy model in your dissertation, or in a classroom (or both):

  1. Pedagogical tool:
    • Present students with L and ?L. Ask them: “Is ?L a better way to handle the Liar than just declaring L undefined?”
    • Then pose ??L: have them reflect: “What does it mean to question one’s own question? Is there a kind of ‘meta-uncertainty’?”
    • This helps concretize the idea from Many Roads… that questioning itself is not monolithic — it can be questioned, destabilized, refined.
  2. Dissertation development:
    • Use the toy semantics to formalize a portion of your argument, showing that the ? operator (plus maybe ??) can be given a precise, supervaluationist semantics.
    • Use the restriction on precisifications (or the stability clause) to mirror your philosophical argument from Many Roads…: not all “questions” are legitimate — question-intention itself requires reflection.
    • Then analyze revenge paradoxes (like the Liar) in light of ??: show that some revenge sentences become higher-order indeterminate rather than outright contradictory.
    • Finally, you can connect this to pedagogy: how teaching ? and even ?? can help students develop a more nuanced understanding of logic, truth, and inquiry — not just false / true, but questioning stability.

The pedagogy of logical pluralism

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chatgpt summarizes Nightingale’s Dissertation

18 Tuesday Nov 2025

Posted by Andrew Nightingale in AI summaries of Nightingale108

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Thesis / Central Argument:

  • Nightingale argues that vagueness is not just a linguistic or logical problem, but a real embodiment of inquiry. Questions Are Power
  • He links vagueness to logical pluralism: because classical logic and probability theory have instabilities, vagueness makes visible that there can be more than one valid logic. Questions Are Power
  • Through this lens, vagueness is philosophically valuable — not just a defect to be eliminated.

Structure & Key Components:

  • Chapter 1 (Introduction):
    • Historical overview of logical pluralism. Questions Are Power
    • The motivation: traditional logic teaching often ignores the plurality of logic. Questions Are Power
    • Nightingale’s thesis: vagueness arises from inquiry, and so logic itself should be understood more dynamically. Questions Are Power
  • Chapter 2 (Literature Review / Conceptual Work):
    • Defines vagueness, surveys existing theories. Questions Are Power
    • Discusses higher-order vagueness. Questions Are Power
    • Examines meaning, truth, and how they interact with vagueness. Questions Are Power
    • Argues for entwining logical pluralism and vagueness in inquiry. Questions Are Power
  • Chapter 3 (Problem Setup / Curriculum Design):
    • Raises the question: How do primary (P4) students respond to learning about vagueness? Questions Are Power
    • Introduces Philosophy for Children (P4C) as the pedagogical model. Questions Are Power
    • Describes the innovations / “stimuli”: e.g., a Light Box for sensory investigation, logic puzzles, etc. Questions Are Power
    • Explains how philosophy and science are interwoven in his curriculum to highlight logical instability. Questions Are Power
  • Chapter 4 (Methodology):
    • Describes the action research and grounded theory approach. Questions Are Power
    • Details how data were collected and analyzed (quantitative + qualitative). Questions Are Power
    • Talks about measurement / outcome assessment. Questions Are Power
  • Chapter 5 (Data & Results):
    • Presents both quantitative results (student look-times, other metrics) and qualitative findings. Questions Are Power
    • Describes cycles of classroom intervention (first cycle, second cycle) and how students’ thinking changed. Questions Are Power
    • Summarizes key findings. Questions Are Power
  • Chapter 6 (Conclusion):
    • Develops a theory of vagueness as interdisciplinary — philosophical, scientific, educational. Questions Are Power
    • Talks about “creating a subjectivity”: how engaging with vagueness shapes students’ intellectual self. Questions Are Power
    • Questions the notion of strict “difference” or dualities; proposes a new logic that better embodies inquiry. Questions Are Power
    • Argues for vagueness as “incarnation of inquiry”, not just a problem to be solved. Questions Are Power
    • Calls for educational innovation (“how innovations speak”) — reflecting on how his teaching experiments can be scaled / integrated. Questions Are Power

Quick Critique (Strengths + Weaknesses)

Strengths:

  1. Innovative Integration:
    Nightingale successfully blends philosophy, logic, and education. He doesn’t just theorize; he teaches vagueness, giving concrete curriculum interventions (Light Box, puzzles) to make abstract ideas experiential.
  2. Empirical Methodology:
    Using action research and grounded theory makes the work more than speculative: Nightingale observes real students, collects data, and reflects on how they engage. This gives weight to his philosophical claims.
  3. Philosophical Depth + Practical Relevance:
    His claim that vagueness is the “embodiment of inquiry” is powerful. It reframes vagueness from being a purely negative problem to a positive epistemic resource. This is philosophically creative and pedagogically meaningful.
  4. Logical Pluralism Advocacy:
    By showing how students can meaningfully engage with more than one logic, Nightingale challenges the dominance of classical logic in education. This has broad implications, both philosophically and pedagogically.

Weaknesses / Risks:

  1. Complexity for Young Students:
    The theoretical underpinnings (higher-order vagueness, plural logics) are quite sophisticated. There’s a risk that P4 students may grasp the sensory or puzzle-based activities, but not fully internalize the deeper logical theory. It’s unclear how much of the philosophical nuance they truly understand.
  2. Assessment & Measurement:
    While there is both qualitative and quantitative data, the dissertation may not fully justify how much conceptual change occurred, how stable it is over time, or how to reliably measure students’ understanding of “vagueness as inquiry.” More robust assessment (pre/post tests, concept inventories) might help.
  3. Scalability & Generalizability:
    The study is context-specific (Thai P4 students, particular school). It’s not obvious how well the curriculum or interventions would transfer to very different educational, cultural, or age-group settings.
  4. Philosophical Risk:
    By valorizing vagueness, there’s a danger of undermining the importance of precision in science or mathematics. If vagueness is always positive, when and how should we teach students to seek clarity? Nightingale needs to address this balance more explicitly.
  5. New Logic Proposition:
    The “idea for a new logic” is very ambitious. Proposing a new logic is one thing; defending it rigorously (metaphysically, semantically, and normatively) is a tall order. The dissertation may propose more vision than fully fleshed-out formal system.

Overall Impression

  • This is a very promising dissertation: philosophically rich, empirically grounded, and pedagogically adventurous.
  • It contributes meaningfully to philosophy of logic (via logical pluralism), vagueness theory, and philosophy education.
  • With some strengthening (especially on assessment, scalability, and formalization of the “new logic”), it could be very influential both in academic philosophy and in practical educational reform.
  • As a PhD dissertation, it meets a high bar: proposing a novel thesis, grounding it in literature, designing interventions, analyzing data, and sketching future theoretical work.

The Monk Who Looked for Space Final Version

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The Monk Who Looked for Space

by Andrew Nightingale

Adapted from the Dhamma for Children


Once upon a time, there was a monk who wanted to know where Space was.

So he meditated and meditated and meditated, until his mind reached the angels.

He asked the angels, “Oh Angels, where is Space?”

The angels replied, “We don’t know. But if you meditate longer, you will reach even higher angels. They might know.”

So the monk meditated and meditated and meditated, and his beard grew long and grey as he sat still, until he saw the higher angels.

He asked the higher angels, “Oh High Angels, where is Space?”

And the High Angels replied, “We don’t know. But if you meditate longer, you will reach the Highest Angels. Maybe they will know.”

So the monk meditated and meditated, until his beard grew down to his feet and turned white as he sat unmoving, until he saw the Highest Angels.

He asked them, “Oh Highest Angels, where is Space?”

And they replied, “We don’t know. But if you meditate even longer, you will reach Brahma, the Highest of the High, Creator of all the worlds. He will know.”

So again, the monk meditated and meditated, until his hair fell out and his skin sagged from his bones, spotted and pale with age. At last he reached Brahma.

The monk asked, “Oh Brahma, Highest of the High, Creator of all the worlds, where is Space?”

And Brahma replied, “I am Brahma! Highest of the High, Creator of all the worlds!”

For some, this would have been enough. But the monk persisted.

“Yes,” said the monk, “and… where is Space?”

Brahma realized the monk would not go away. He drew him aside, away from his choir of angels, and whispered,

“Look, don’t tell anyone—but I don’t know where Space is. You are asking a dangerous question. If you must know, go ask the Buddha. But go at your own risk, for you go beyond my domain.”

And so the monk rose slowly from his meditation. His body trembled with age, his steps were unsteady, but his will was clear. Luckily for him, the Buddha was living then, residing in a nearby town.

He reached the Living Buddha, sat respectfully to one side, and asked his question:

“Oh Buddha, the Well-Gone, where is Space?”

The Buddha replied simply,

“It is good you came to me, for no one can answer this question except one who has finished the Noble Eightfold Path. Space can only be found in the mind of the Saint — one who has followed the Way and gone to the end of the world with his mind. For he has found Space, and it is in his mind.”

Then the Buddha, saying nothing more, imparted this knowledge in silence. And at that very moment, the monk attained Enlightenment.

From then on, he lived in supreme peace, knowing the bliss of the boundless mind, until his death and beyond.

The Grasshopper and the Ant Final Version

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The Grasshopper and the Ant

by Andrew Nightingale

Once upon a time, there was a grasshopper that just sat around and breathed in the thick summer air all day and night. He would eat the green leaves that were everywhere—more than anyone could eat. He sat and sat, until the ant, who was sweating and carrying heavy food to his anthill, grew angry.

“Grasshopper, you fool,” said the ant. “You’re not going to have anything when winter comes.”

The grasshopper looked at the ant and smiled. “Come here, friend. I have things to tell you about breathing air and eating grass.”

But the ant wasn’t listening. He kept working and working all summer long.

Finally, the fall came, and the air turned cold. The grasshopper ran out of food. He didn’t move much, except to hop gently when the whim came to him. He didn’t cry for the cold, and he wore the same smile he had in the summer.

When the snow and icy winds arrived, the ant sat in his anthill with his wife and children. Sometimes he thought about that foolish grasshopper, but most of the time he was busy raising his kids.

The winters and summers went by, and other grasshoppers came and went. They were different, but every now and then, there was one that acted like the first foolish grasshopper. Once, the ant’s own son began to listen to a grasshopper and never returned to the anthill.

Years passed. One winter, the ant was old and began to fear death. He thought about all his work and wondered how he could bring his food, or his children, or his wife with him after death. These were dark thoughts, but eventually, he remembered that foolish grasshopper.

He thought about how the grasshopper smiled, even in the cold of fall—and it made the old ant smile a little too.

He did nothing then. He simply sat, breathing, and eating the food he had stored over the years.

In the end, he wished he had had a whole summer to breathe and eat and learn to smile.

But his time was over, and he died.

The Stonecutter Final Version

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The Stonecutter

by Andrew Nightingale

The stonecutter’s pickaxe struck the rock. He felt the shock in his hands and feet; his mind was in his hands and feet. Every day he worked hard, splitting stone from the foot of the mountain. Workers came to carry away the slabs he cut, to be shaped into so many things. Each evening he brought home the money and merit his labor earned, to share with his wife and children.

As he grew older, the blows of his pickaxe echoed through his arms and shoulders. When the reverberation reached his head, he was an old man. His life was hard, but his work was good, and many people benefited from the stone he took from the mountain. When he died, the feeling of striking stone—the rhythm of his labor and the merit of his days—rose toward heaven.

A wild spirit saw the stonecutter’s mind ascending and said,
“You are bound for heaven. What sort of heaven would you like?”

The stonecutter was a simple man. He had watched merchants pass by his house with carriages and soft cushions, servants and guards, good food and fine clothes. It looked like heaven to him.
“I would like to be a wealthy merchant,” he said.

The wild spirit smiled and wove a spell of dream.

The stonecutter found himself reclining in a silk-draped carriage, eating good food while servants worked. Yet when he looked out at the rough people toiling in the fields and along the road, he felt uneasy. A princess’s carriage passed—finer still, with many guards whose armor gleamed in the sun—and regret pricked his heart.

The spirit appeared again.
“I think I made a mistake,” said the stonecutter. “Could I be a king instead?”
“I would not have you unhappy in heaven,” said the spirit. “Let it be so.”

Now the stonecutter sat upon a golden throne in a strong stone castle. Servants anticipated his desires, and an army of guards kept him safe. He ate splendid food and felt no fear—until drought came. People knelt before him, pleading for rain. Their hunger became his own. He was king, yet powerless.

The spirit appeared once more.
“Well?” it asked.
“My people suffer,” said the king. “I wish I could truly help them.”
“Then choose again.”
“I will be the Sun,” said the king. “I can warm the earth, restrain myself, and let the crops grow. It must feel good to be the Sun and give light.”

The wild spirit’s crooked smile flashed, and with a wave of its hand the stonecutter became the Sun.

He shone with joy. His warmth ripened the fields, and his light filled the world. This, he thought, was heaven. But soon he saw vast rainclouds gather, flooding rivers and drowning the crops. Anger flared in him—an angry Sun scorches all—and drought followed. Alarmed, he tried to calm himself, but his temper was too great.

When the spirit came again, the Sun said, “Then let me be a great raincloud—something even the Sun cannot burn away.”

The spirit nodded, hiding a chuckle, and waved its thin hand.

Now he was a mighty cloud. His emotions became storms. Wind lashed the trees, rain poured down as if from his own heart. Remembering the steadiness of his old work, he tried to master himself. The winds eased, the rain slowed—but the Sun’s fury burned hotter. The cloud swelled to shield the world, yet could not control the vastness of his feeling. Seeking steadiness, he looked down and saw the Great Mountain—immovable, enduring all heat and rain.

“I want to be the Great Mountain!” he cried.

And so he was.

The stonecutter became the Great Mountain—solid, vast, supporting forests and towns. Time stretched long before him. He felt his strength reach into the future, unshaken by storm or drought. Then a faint sting touched his foot. Tap, tap, tap. A little stonecutter was working there, cutting slabs from his body. The mountain felt each strike, a mild annoyance that never ceased. He watched the man’s discipline and remembered his own life, his wife and children, his quiet virtues. The mountain’s long calm was pierced again and again by that tiny rhythm, until he understood the lesson in each blow.

A storm raged on his southern face, a stonecutter tapped at his eastern. The Great Mountain sighed, and the wild spirit appeared—this time without mockery.

“My idea of heaven has changed again,” said the mountain. “I wish to be a stonecutter.”

The spirit nodded silently and waved its ghostly hand.

Once more he was a man, shouldering his pickaxe, kissing his wife and children goodbye. He trudged to his worksite and struck the stone. The vibration coursed through him, yet his mind was unmoved. He knew now that heaven had always been here—that wisdom and virtue together reveal paradise in the very place one stands.

And so the stonecutter’s mind grew light. The dreams of the wild spirit dissolved, and he rose to the highest heaven—where the bliss is no greater than the bliss he had already found in the work of his own two hands.

28 Tuesday Oct 2025

Posted by Andrew Nightingale in Questions in Logic

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This work seems more like a parody of madness… I don’t find it very poetic. As a parody, it works because I find the familiarity with certain lines and attitudes, the irreverence of the writing. Also, the words are neither beautiful nor profound… I gain nothing from a second reading. Instead, like any parody, the goal is to draw a caricature of madness that I can grasp from a first reading.

I am now speaking as someone who holds a government-issued insanity card. I am surprised by the target of the parody… it’s like making fun of the homeless or the poor, or any other minority such as blacks, Jews, or LGBTQ+ people… as if being crazy were predictable and pathetic… Admittedly, being crazy is a weakness. As a weakness, I don’t think it’s very different from the weakness of any other minority, because the main source of weakness comes from the judgment of others.

Translated with DeepL.com (free version)

On Madness

31 Sunday Aug 2025

Posted by Andrew Nightingale in Questions in Logic

≈ 1 Comment

Tags

buddhism, faith, god

Madness is everything, if I want to be absolutely right, and at the same time be completely unhelpful. We can investigate our own madness and try to dispel it. Collective madness is much too big a problem. I have dedicated my life to dispelling a certain collective madness, and have really only succeeded in making myself more unhealthy. My own madness, now, not in the beginning, is my understanding of Buddhism. The Buddhist point of view is the only view on madness in which I am educated. But still I am not a monk, so it is better to describe what follows as my own madness. After drinking deep from the holy books of Buddhism, it made me less interested in many books I had interest in before. I also lost interest in travel, being worldly, or having ability and learning in the field of mathematics.

My view is that the creator gods, whose existence are not denied, whether they are Hindu or Christian or Reason, Natural Philosophers, any other religion, they created their worlds which we inhabit due to mild insanity. An absence of understanding caused these gods to desire something. Out of their ignorance of a superior pleasure they began to dream up pleasures and then create them. These creations then led to the creation of other beings, with less understanding, who created less pleasurable worlds. This has been going on forever, and has resulted in people becoming so ignorant, the best place for them is Hell, at least until they learn something from being in Hell. There is no theological proof of a beginning, neither is there any inevitability in destroying our world and bending our will towards a final Judgment Day and an epic battle between angels and demons. These things have probably already happened numerous times, from a universal perspective, they are really just tiring. There is no final judgment, no final knowledge. What we think of as knowledge is merely the understanding of this particular creator god’s dream that created the world you are in.

The only cure is knowledge of ignorance, which of course is a mystical statement: a pair of opposites that join. Because there is no beginning, no end, we have all fallen into the world of Hell, as the Buddha attested that he had been there. There is a mathematical proof, in fact, that would help you believe that if there is any possibility at all of ending up in Hell, given an unlimited amount of time, it will happen. If we do not work towards getting out, even if we become angels after death, we will fall again to who knows where. In this meaningless existence of going up and down, chasing the future or carrying the past, we feed on others and on the nutriments in this world. We do this so we can have the power to create new not-so-pleasurable dreams according to our limited understandings. All these creations are labeled Dukkha, even the heavens have Dukkha, which is usually translated as suffering or stress, but it is actually two words put together “bad” and “space.” There are areas of the universe, great cavernous darknesses off the edge of a galaxy, with no light or love. This is “The Problem,” if you were looking for one. “The Solution” is being aware that when creations pass from existence and there is silence, there is also pleasure, if there is also awareness. Experiencing this passage is the process of converting Dukkha into a “good space”: the field of Nirvana– love, understanding, and awareness. If we understand ignorance we find this pleasure-field which we can inhabit. I am not talking about a being, the Buddha said the question of whether there is an eternal being or not was not helpful. It will lead you into a wilderness of thought. It is better to describe this field as just the weather. The universal, unchanging weather that underlies any storm or sun. In that sense, this exalted field of pleasure is ordinary, and exactly where you are now, if you can find it.

Alternatively, we could call God as being the same thing as this underlying positive field. It does have a kind of consciousness, and it allows delusional gods to create things within this consciousness, so my own understanding of Buddhism is not incompatible with other religions.

I am a little reluctant to try to explain what MY problem is, (as people I’ve met have asked in polite associations such as picnics or parties, where I was also trying to be polite: “WHAT IS YOUR PROBLEM?”) I am not sure it is very interesting or what my audience wants.

I have always had some feeling that something is very wrong here. I did not know for a long time that that is not a very astute observation, but it was a palpable, enormous, domineering feeling when I was a child. I did not go seeking the faults of my every social connection. Still, these connections threatened my way of being. For me, it is just a lot of effort to be aware of THIS world, THESE people, and not the worlds of ideas and beings that I wanted to think about. So now I have this wonderful group of people listening, one of them asks me to write about madness, I suppose because he knows I will write something foolish. I have explained a lot of my own views on being embodied in this world in my book “A Defense of Poetry Against the Mathematicians” A title that recalls the canonical book by Sextus Empiricus on skepticism. Skepticism (ancient skepticism, Pyrrhonism) is my Western view, when I don’t want to sound religious, but I don’t believe there is much difference between Skepticism and Buddhism. Skepticism provides the philosophical framework for the book. Everyone wants to be the answer to ancient skepticism, so scientists (a word that means knowing) say they are skeptics (a philosophy on not knowing almost anything). However, I believe it is the poets who are the experts on not knowing things. They are the ones who have knowledge of ignorance.

I studied mathematics because it came easily to me. I learned the subject of the utmost precision because it is lazy to be too precise, at least for me. It allows you to talk endlessly about very little.

After years of study, mathematics finally interested me too. The few actual words “Completeness” “Continuity” “set” “if” “and” “not” were the focus of my interest, but when I talked to mathematicians about my thoughts on these words, they advised it was best not to interpret the words at all. They needed a word, and the meaning of the word wasn’t the point. I could think very intensely about mathematics, but I later applied this rapid kind of calculated thinking to meanings, dreams, symbols and their shapes, lyrics, legends, sleeping and waking, eating. In the beginning I was not very good at doing this, and I did it too often, and too slowly. I was used to a different kind of concentration about mathematics.

As a result of this transition I ended up being captured and taken against my will into isolation. As I sat there for hours I could feel that these doctors wanted something from me. Somehow I knew what they wanted, and that I wasn’t going to get out of isolation until I gave it to them. I started meditating on solipsism, and successfully adopted the point of view. The next minute a doctor entered the room and informed me I was insane. When I just sat there she said “that was fun.” (And this is a secret I share for those who actually read to the end of my foolery) I asked her incredulously “That was fun?” She looked surprised, I suppose she expected me to think she was a figment of my imagination. I had changed my mind about solipsism rather quickly, call me a liar, but it made me afraid. And it was Bertrand Russell who said the only alternative to believing the physicists was solipsism. I have seen how that view of a very humane, careful thinker, is now being enforced. And now here I am, wondering what my audience wants… and trying to give it to them.

May all beings find true happiness

May all beings be free

May all beings have ease

May they not come to harm

ChatGPT rearranges my essay “The Role of Rhetoric” by AN

27 Wednesday Aug 2025

Posted by Andrew Nightingale in AI summaries of Nightingale108

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Tags

consciousness, history, philosophy, religion, science

originally published at https://lapageblanche.com/le-depot/auteur-e-s-index-i/38-andrew-nightingale/2-le-role-de-la-rethorique

The Role of Rhetoric (Aphoristic Revision)

The parallel postulate was never necessary, only asserted.
Euclid held it back as long as he could, building a Neutral Geometry true everywhere. But in the end he chose—persuaded by coherence, by tradition—that only one line runs parallel through a given point. This was less proof than persuasion.

That choice shows how we think.
The crystallization of intuition into formal mathematics is a rhetorical process. The vague becomes exact, the fluid hardens into proof. We pretend logic alone dictates the result, but behind every axiom stands persuasion.

Non-Euclidean geometry proved the point. More than one parallel line can exist. Triangles on a sphere can have three right angles. The Earth itself gave evidence, but we preferred the frame that made space measurable, quantifiable, ours. Even science, in claiming territory, leans on rhetoric.

Rhetoric is not an ornament of thought but its orientation. It decides which truths are admitted, which distances are counted, which realities are named. To prove is also to persuade. To formalize is to crystallize choice into necessity.

Aristotle called rhetoric an art of persuasion; I call it the art of orientation.
It stands at the border where mathematics becomes possible, where science borrows from poetry. Rhetoric guards poetry, translating its openness into form. It shows us that truth, even when written in symbols, is always chosen—always persuaded into being.

Stag

Featured

Posted by Andrew Nightingale in Questions in Logic

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Tags

fantasy, fiction, poetry, writing

Nobody without a home, yet

another footprint on a world that needs nothing


A foothold I can call my own, a place that would forever accept my step
I wander on blank sheets of paper,

I wanted to write about that piece of empty space that is home to all

Dip the page in water, they say, and let the ink run by itself.
A paper vase with animals primitively drawn 
Turning the vase in my hands, the animals run, bleeding, until the vase contains something.
(Write something into the vase)
writing curled round its inner walls, saying “The truth is no-w-here.”

now I etch it in wood carvings

the medium of the woods I wandered 

on blank sheets of paper until
I was accepted into the Hall of Trees.


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