By Charl Biederman
"It was once sheer likelihood that I encountered David Bohm's writing in 1958 ... I knew not anything approximately him. What struck me approximately his paintings and triggered my preliminary letter was once his underlying attempt to hunt for a few better feel of fact, which appeared a really humanized search." - Charles Biederman, from the foreword of the bookThis publication marks the start of a 4 thousand web page correspondence among Charles Biederman, founding father of Constructivism within the Thirties, and David Bohm the celebrated physicist identified for his interpretation of quantum thought. on hand for the 1st time, we're given an extraordinary chance to learn via and have interaction in a striking transatlantic, highbrow dialogue on artwork and technological know-how, creativity and idea.
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Because the whole foundation of their being seems to lose its solidity and its value. We discover that the question of what we are is, in considerable measure, ambiguous. And it is not surprising when we think of why this should happen. For in such introspection, one part of the self separates itself and tries to look at another part. In a rough analysis, it can see certain outlines of characteristics, more or less. But as a closer inspection proceeds, ambiguity inevitably appears, because an essential side of the self that is being watched is in the self that is watching, and of course, vice versa.
To me everything in nature is one vast process; “Everything is everything else,” as I believe Leonardo put it. Thinking and experiencing in that way, it becomes untenable to accept dualisms of any sort such as complementarianism and indeterminism, and as your use of “ambiguity” seems to suggest too. I must admit ignorance about Existentialism. I once read a small book by Sartre, but it did not interest me to pursue the subject further, even though there certainly were those “kernels” of truth in it.
It is therefore not surprising that this view has much in it that is frightening to all of us. The other side of the picture is, however, that infinity denies the selfexistent reality only of the finite. It does not mean a bare and empty nothingness at all. Rather, it means that no finite form is everlasting or complete in itself. This can be understood as the certainty that we must eventually lose everything that we have, or are. But it can also be understood as infinite freedom. We are not bound permanently by anything in the past (even though we must take the consequences of the past into account in all our calculations).