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Re: [ontolog-forum] The "qua-entities" paradigm

To: "'[ontolog-forum] '" <ontolog-forum@xxxxxxxxxxxxxxxx>
From: "Rich Cooper" <metasemantics@xxxxxxxxxxxxxxxxxxxxxx>
Date: Tue, 16 Jun 2015 22:12:12 -0700
Message-id: <031701d0a8bc$2bc8ead0$835ac070$@com>

John F Sowa wrote:
   Bruce Schuman wrote:

>> In science and engineering, identity is *never* observable.

>> Similarity is observable, and identity is *always* an inference.

> 

> But in what way, and how constructed?

 

If you think about perception, ask what it would mean to observe identity.  We observe qualities and patterns.  We recognize that some new experience is similar to some previous experience.  But there are no unique ids on them.  We just have to rely on our memories and try to decide (i.e., make inferences) whether two things are "the same".

 

Or, you could say that the ID is the concatenated value of all properties in a specific order, such as primary keys using all columns in RDBs.  If two objects have the same ID with that representation, then they are the same object, i.e., identical, by construction of the primary key.  So similarity is identity with that sort. 

 

Then, step by step, reducing the range of values of each column in the primary key leads eventually to the minimal range of each primary key column, which leads to the discovery of empirical knowledge about the objects in that category. 

 

But in human perception terms, a la Peter Gardenfors' conceptual spaces based on perception taxes, we distinguish among objects and patterns based on the way experience wires our heads.  Messily to say the least. 

 

> what is the relationship between a "real object" and an "abstract

> object" (a symbolic construction that represents the real object, in

> selected dimensions/aspects that are thought to be significant in the

> present context).

 

Fundamental distinction (with credit to C. S. Peirce):

 

  1. Reality is what we live in.  It's what we perceive and act upon.

     Things and processes are chunks of reality that we experience,

     analyze, use, and act upon in ways we find desirable.

 

  2. All abstractions are signs.  All thoughts are signs.  Some signs

     refer to parts, aspects, or chunks of reality.  Some signs refer

     to other signs.  And some signs relate signs to signs.  The mind

     is the totality of all the signs that anyone has experienced and

     accumulated over a lifetime (no matter how short or long).

 

When indirect addressing was invented, it was hailed as an abstraction of the machine which would produce great advances.  Since then, I haven't seen it described except in yellowing old manuals in dusty archives.  So I can write this silly function:

 

sign->sign->sign->sign->sign->sign->sign->sign->sign->sign->sign

 

and be eleven times as abstract as just plain old "sign". 

 

I suppose that is my elliptical way of wondering if there is any real value in a long chain of signs that couldn't be constructed with less obfuscation. 

 

...

 


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