SP (a) CE = SP0CE

These pages are sp ce devoted to the sp0ce of Albert Monostone.

Monostone is drawing together his research into the philosophy and nature of space in a major paper entitled, "Dear Zeno, about God's Sensorium". At present this is a mass of notes and various drafts of sections. Its ideas develop in parallel with Alfred Smith's radical unforming of English and his inconsequencing of history or unshaping of history as a timeformed narrative and the narrative unstructuring he is devising and using for "utterance of the true thing of it that is".

Monostone spends a lot of time thinking about nothing, in fact 'time' seems to stand still (timeless) when he is thinking of nothing, or of nothing his thinking is. Nothing in perpetuum continuum is very very difficult to think of. Sp ce is nothing, nothing exists, can nothing exist, is nothing no-thing and so on on on and on. It may not sound interesting, but nothing could be more interesting. This website has strong links with nothing. As for us, we say, "We be (in) sp ce thinking (about) no thing ". Does this mean we are thinking about nothing?

The following links may be helpful if you are interested in nothing, that is sp ce, its non entity.

  1. "Dear Zeno: About God's Sensorium"©justWords Ltd : This is Monostone's paper (in progress) about a universe that is wholly sp ce and consists merely of relationality without solidity. The paper also approaches the con-verse, a spaceless universe that is merely solidity without relationality (not the same as a "singularity", a singularity can hardly involve the indefinite article) and therefore occupies no-space. Mere solidity is not an occupying force or power, an occupying existent, there is nothing to occupy. The paper deals in one and nothing being the 'whole-verse of it', the omniverse, that we are-with-in-of-by-at existentified. Whereto the where-with-in-of-by-at "nothing" is merely wholly the universe of all relationality, not zero meaning nothing, that is except the space of it that is there for it to be in for us to apprehend in time, as if human punctiformality is an existent relationality among the universe of all relationality. This is to take the turning of the earth as the metabolism of a universe in which time is a substitute for space allowing mere humans to negotiate the abyss of the relational universe. But the turning of earth is merely a relationality in the relational universe that cannot grasp the universe of solidity, cannot reach the omniversality of the oneandnothing of the solidandrelational omniverse where (where) the relational and its apparent punctiformality prick sp ce as if they were the points of being.
  2. zero: try thinking about nothing and you will realise the nature of zero is deeply ambiguous. As the website link shows, the zero symbol (cipher) meant "no number here", but "no number" (absence of a number sign in a place) takes on the philosophical question "what is nothing", in regard to "not something" and "being" (etc). As well as this site which is rather hard on the nothing into something = infinity tautology, try Dr Math. To deal with the problematic "sp ce" (spoce) you need to contemplate nothing a lot. The net is good at nothing, so search for it widely in cyberspace and you will get a lot of nothing. Try nothing is a number to do with infinity (what?); you need to get hold of number theory, try Toronto Math Network, &/or Number Theory. Thinking about nothing is an art that ultimately tells you what nothing is (but can nothing be - exist?), see what I mean?
  3. Hotel Infinity : a sp ce of infinite attraction to Monostein where he always takes the next available room.
  4. Infinity and Induction: a comprehensive view of infinity (could there be more?).
  5. General Relativity and Quantum Theory: On this site it is pointed out that: "In practice, calculating probabilities in quantum cosmology using the full path integral is formidably difficult and an approximation has to be used. This is known as the semiclassical approximation because its validity lies somewhere between that of classical and quantum physics. In the semiclassical approximation one argues that most of the four dimensional geometries occuring in the path integral will give very small contributions to the path integral and hence these can be neglected. The path integral can be calculated by just considering a few geometries that give a particularly large contribution. These are known as instantons. Instantons don't exist for all choices of boundary three geometry; however those three geometries that do admit the existence of instantons are more probable than those that don't. Therefore attention is usually restricted to three geometries close to these." It is also argued that in a five dimensionality time is not a dimension.
  6. Zeno of Elea: it is worth checking out this old Greek, especially how on earth his two dimensional universe exists in the race against time; the one the tortoise wins, supposing it could move from one place to another with an arrow through its heart, it must be the 'shell' that did it. Such movement, even with e-motion electronic or otherwise, seems to depend on the provisions of another universe, which suggest that the concept of uni-verse may be infinitely misleading toward the idea of omni-verse, which is to say, all the universes.
  7. Parmenides  and Zeno make an interesting pair (extensionality as infinite), although, according Simplicius' commentary, a pair cannot "be", in an implural universe. In my mind (the sp0ce thereof) there is only a pair: a universe of relationality and a universe of solidity. However, a universe need not be thought of as universal, but merely inter alia one (uni)form in THE omniverse.
  8. In the end only mathematicians, musicians, magicians and poets can deal with "Erhebung without motion,...", at T S Eliot's "still point of the turning world", e-motionless.
  9. Res nullius, John Locke and the Second Treatise in regard to the early English settling in North America is fascinating parallel with the present discovery (creation) of the New New World of cyberspace. Alfred Smith's work on 4-5th century Wessex links with Monostone's work on sp ce. The parallel with the New World of the the 16th and 17th Centuries is of great interest both to Smith and Monostone. The work of Anthony Pagden is a helpful summary of the Lockean position in regard to the nature and character of property.
  10. Of course it may be that the human race did indeed inhabit a world which had in mind a mappae mundi that was flat, indeed a Flatland, over the edge of which they fell into sp (a) ce sailing west to the New World into the 'New' New World. And here we all are, over the edge of that earth, our feet no longer on its ground, travelling in all directions at the speed of light, sailing close to the rocks through storms of data or the calms and comforts of information. Not that we should assume there is no longer oecumene, terra firma, here; it is just that we have not yet discovered its whereabouts as our minds wander between the earth as the sphere of dimensions we have orbiting in mind and the earth as prepositionless nonentity striking us dumb, our minds a perfect blank, a property res nullius, a dimensionless tabula rasa. See the Edward Arnold, Ecumene Journal (now Cultural Geographies).
  11. The 'New' New World, the internet as [cyber]space, the open range up for grabs, the (cyber)land rush. staking the new territories, building the highways owning the land (no more little injuns roaming around the hunting grounds, spearing a fish or two, a deer here a beaver there, no they've all become poachers preparing to become well paid gamekeepers in the new estates of the cyberocrassy). Of course, we are getting to, but not yet among, great takeovers. I mean, like the English18th century, we have the 21st century enclosures of vast fields, not of land, but of knowledge "in" the New World of/in cyberspace (never truly common land, but nonetheless a form of medieval open-field rights do for the moment exist). Yes, all these special fields are being rapidly stonewalled by the new owners of cyberspace, the cybercrats, the aptly named (Swiftian) YAHOOS and so forth; wherein nobody's work, no matter how important, can really subsist in an open field. If you want space, in space, I guess you may still have to to become journalists bought and paid for.

    Is the destiny of the 'personal' computer that of the licenced car, the 'public' transport system, and before it the carriage and cart, to travaille endlessly around great highways looping in and out of the maws of consumption wherein its occupant(s) is virtually free to choose what is offered?  But soon what is on offer will surely transform us utterly from these feeding creatures grazing the surfaces of earth consuming its edible herb and each other in killing bands acting out the ritual and reality of domination and submission, to feeding creatures removed from the surface of earth, its living herb and flesh, to mere membership of bands manipulating keys to gain entry to the caverns and caves of unfleshed minds stuck on the joys of sticks and the powers of a portal's imperial guard. Here is the new location of terror, the point of pressure and its application to disempower participation in the consumption of space. There, remaining, the old creatures of the knife and the stab can roam like Ghengi's entering unobserved the door to your room, over your shoulder, really appearing with a ready knife, while you exchange email with your police.

    But, for the time being, the net is beautifully ungovernable, a wilderness, a new world, waiting its early colonists, its settlers and their consolidation of gains, registration of property rights, erection of no-entry signs, barbed wire barriers and prohibitions, the incipient growth of empires and an imperialism rampant among the great engines of the new cyberstates trafficking the new trade routes with consumption, navigating the new highways and byeways without rites of passage. The new cyberocrassy rules, perhaps it will take the form of a clique, strings of mobile phones, an in-crowd of cronies conspiring to govern the world, setting up their ports and portals, closing the great net upon all us small fry attempting to survive by navigating the interstices of such networks, their meshings and clubbings. In this swim of things we can only resort to deep caves afraid of our own shadows, hiding from such big fishers of men, attempting to remain merely food for a big thought.

    The marriage of media with message, of heaven with hell, the great makeover of fiction to fact and fact to friction and friction to heat and heat to fire and fire to irreportable destruction, leaving only a comic strip produced by the clone of God populating the universe in Its own image. We, here in the past, are already strangers in our own country, insubstantial spectators of games whose rules are immaterial to performances, performances that appear before us as if they are feelings seeking emotions, but are the new teams taking over vacancy that seems empty space formed by our demise, but can only be vacancy among dimensions we have never inhabited; not even our vacation opens a gap into the future. Such spectral irrelevance is very, very hard to apprehend.

  12. A true delight in space is Elisabeth Stroeker, her hard work is of the greatest value to anyone interested in the manifold questions devilling ideas of space.
  13. Fox's theory of "relationality" is also a key that opens a door into his "House of Stone" (in volume seven "The Charred Lord") where his editor attempts (a draft at least) to draw out the environs of the space involved.  For the poem and its draft notes click "House of Stone"
Watch this sp 0 ce.

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