3126 - Mankind and Time XV

N. Lygeros
Translated from the Greek by Evi Charitidou

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To comprehend Mankind’s temporal possibilities, it would be wise to move further into ramification theory created by Hugh Everett and founded on axioms by Roland Fraïssé. In fact, this theory which is logically equivalent to quantum mechanics theory, on an experiment level, allows other interpretations where temporal bifurcations have a real meaning. Beyond any extremely orthodox positioning of quantum mechanics, it is possible to reach hermeneutics being neither direct, nor revealed. Ramification theory allows us if not transform our vision for the world at least explain the possibility of interpretative multiplicity. This polymorphy of events effectively shows how much noosphere transcends conventional reality. Thus, ramification theory serves as a true paradigm in our research on Mankind and time. It allows us to catch a glimpse of what we name vision. For, society does not accept but the uniqueness of the dream and not the multiplicity of the vision. For, seeing is thinking. Yet, thinking necessarily is questioning. However, society cannot allow but one single interpretation of reality, namely its very own. Thus, a polymorphic paradigm is simply inadmissible for it. It is not utopia that society rejects but the unthinkable. For, utopia is a force of inoffensive dreaming. Whereas, the unthinkable from the moment when it is conceived beyond the paradox, it creates a space of dispute which puts society’s omnipotence into question. Even though choosing universe’s branches is not possible a priori, the existence of branches is already a problem for society, because it does want only one single present. And how could it afford Mankind’s existing in multiple times? This questioning undoubtedly will not help with developing ramification theory, but this does not matter; ramification theory represents a contribution merely to human beings. The essential in this paradigm lies in liberty to interpret events in a way that is not necessarily the one imposed by society. Interpreting Mankind is undoubtedly complicated, but it is the only that can include temporal generalization. As it happens with methodology which has been deployed and not only employed by Alexander Grothendieck, robustness of demonstrative structure is measured by generalizations range. Mankind must be robust, because it must support all civilizations and include them to guard the human beings which are isolated because of their rarity, and unite them to create mental models to render its open structure effective by over passing the obstacles of innumerable societies of the present which are lost in the bifurcations of ramification theory.