In an act of synthetic understanding, how can I be sure that it is my same consciousness which makes the apophantic structure of sensation?

Only by invoking ecstatic temporality, persistence of the mind. If the now is all that exists, how are we to make sense of the mobile mind, a restructuring ship of theseus, plank by plank replaced. Ecstatic temporality, being ahead of oneself in a for-thesake-of is essentially functionalism. Baited footnote, contribute to the myth of SZ... Just as the heavens maintain a constant relationship to the unmoved mover, numbers are unities which do no touch in the middle, and data is only a relationship between unities. The information, though, has a living correlate. This, however, is determined in part by the data, and can settle into its own eigen-cycle. A tree has a history, a forest does not. Out of the average everyday milieu presented in SZ, the problem of theoretical concept formation reveals a pervasive prejudice for interpreting being as being-ever-present. Looking back to the lectures leading up to SZ, a broad exegesis of Heidegger's dialogue with Aristotle will pass through the center of the unmoved mover, and out on the other side observe the reverse phenomenon: universal theoretical concepts evolve into everyday market-value opinions. After recapitulating the primary theme, a short coda (which may be skipped in the interest of length) recasts the foregoing analysis of human existence in the generalized language of mathematical physics. Falling, absorption, was by discourse (18:107) We look for the guiding unifying force that Schelling sought in his Naturphilosophie. A unifying principle. Quite possibly, it is temporality. Anent the evolution of memes, seeking to generalize themselves, Einstein says: a theory is the more impressive, the greater the simplicity of its premises is, the more different kinds of things it relates, and the moer extended is its area of applicability. Therefore the deep impression that classical thermodynamics made upon me. It is the only physical theory of universal content which I am convinced that, within the framework of aplicability of its basic concepts, it will never be overthrown. This is it in a nutshell. A theory will never be overthrown if it is complete and universal. Time-irreversible. Is quietism a possibility? Logic 341: Encountering is the ground of time, but what is the ground of encountering? We're chasing a snark through more and more fundamental bramble. This is problem of the possibility of world-entry in its ontological groundings. To seek an answer to this, we will go just beyond Being and Time to The Metaphysical Foundations of Logic. (The ecstatic over-reaching of existence makes world-entry possible, or logic284n107: From out of my own self I let myself be constantly affected by myself and in such a way that what affects me is not itself observed). Being-in-the-world involves falling, but Authenticity makes use of the They to realize itself. Creativity and possibility (becoming) emerge from static being.

Information is the rebuttal of the bilking argument which is an argument against backward causation. Understanding is making-present. Since now is always a now-that it is a discernible moment, and everything discernible is due to some sort of interaction. A sensuous encounter, a halt to the flow. Hence time is pictured in inextricable imbroglio with motion, motion being nothing but a durable encounter. The collapse of the wave function occurs with encountering. A macrostate is correlated encounters. When two entities encounter, they fill the same place...they become correlated, and share in their tendenies. In a way, their purity is attenuated. This is the essence of irreversibility. And, obviously, this does not happen between 2 particles. The two correlated pieces would be pure in their own way after correlation. The essay will be a two-parter, with a nota bene that only the Heidegger's writings in the chronological purlieus of SZ will be investigated. 1 up through Part 1 of Being and Time with a take on Entropy (aporias, apophansis, the calculation of the End but incalculability of how to get there, micro/macro states) 2 Part 2 through Metalogic (strange attractor, creative dissipative structures, requirement of constant encounter to keep life going, the properizing Event) We through time out, physically speaking. It's an ordinary explanation, an inauthentic way of being-with and presenting the now. But, entropy is still the decreasing of possibility, the narrowing in. This is the ur-temporality....that possibilizes encounters, which in turn diminish possibility. When a user encounters something broken or missing, the disturbing absence is presentified in a natural and ordinary way. If a piece of chalk malfunctions, the cause is sought in an effort to grasp the malfunctioning chalk as something present. It is too scratchy, for example, and now the obtrusive being is made present in a new way. It is investigated only insofar as its absence demands. But why does Dasein tend to make present? Why not maintain the absence of a correlated relationship between things? Quine makes the ordinary assumption in the network of empirically earned concepts. Dasein has a hunger for presence, inasmuch as pain is destabilizing. This tendency to make present must be explained from fundamental ground. Entropy seeks to expand. Theoretical permanence is analogous to maximized entropy. The information loss is infinite, and one cannot get back to the concrete fact without having some experiential guidance. The Medieval problem of categories could be phrased as what is the relationship between an entity and its maximally ambiguous concept? What then constitutes constitutes the proper connection-of-being between ideal and real being? [] Is it even possible to ask

what constitues the bridge? (Logik 210) How can a theoretical concept arise from the brute facticity of manifold reality? Equilibrium is completed in local systems, but inasmuch as these systems are never in perfect isolation time will go on. So long as the system is still in-a-world it has potentiality and temporality. The question we are left with is: what if the world...peak oil...natural resources...tipping point... We need not even make the bigoted assertion that things tend to exist. Rather, quite generally, things have a place. Entities do what they do and seek their place as if the place attracted them. Some entities tend toward non-actuality, while the others tend to remain actual persistently. Physicists are wont to say that thermal equilbrium is the natural state of matter neglecting the configurations of matter which choose non-equilbrium. These cases, however, do not persist in isolation and we observe that over time that the hegemony of what does persist persists. And the dead do not rise. A theoretical concept evolves as a stable predicate, meaning it tends toward little information about the concrete microstate. The idea of a hammer does not point to a particular hammer because all hammers share in this idea. The hermeneutic as is leveled down to the as which determines things that are merely there (Logik 207). However, as good Aristotelians, we recognize that definitions have a horizon. A concept is bounded by a perimeter, a peras which constitutes the orismos that border-cases can make known. This allows for revision to the idea of hammer, further sharpening the horizon or in certain cases new concepts are created with their own memetic tendency for self-preservation. So much for the conceptual accounting of limit-situations. What is to be said about something which is simply obtrusive? The aporias. Nash equilibriums are grounded in the players understanding each other. Is time to understand merely as the presence of increasing entropy? This is difficult to avoid. It could easily slip into some Bersonian time is space objectification, that we could in a way quantify the passage of time by counting the rearrangement of matter. The direction of time is only irreversible physics, however (in Heideggerian style) this presupposes a more primordial temporality. The incisive question is: why is there time at all? Why is the universe not always already complete, at its end? This question demands thinkingeven if it were unanswerable. Schelling answers with aplomb: Because God is life! Which sets his life philosophy going. Heidegger answers: time is existence (Logik 205). Thinking this question illuminates a clue which we are obliged to follow. END: The world may not yet be the case. Things tend to exist, they tend to stretch themselves into possession of their

world, maintain their persistence in their dimensions. Heat is one, species another. Everything has a proper place, a site of edone to which it strives. Some things tend to disappear, some to die fleetingly, some tend to exist through time. A concept originates, but can be let loose, it is not only the sleep of reason that engenders monsters, but reason itself produces scourge after scourge. Concepts tend to exert their power in the dimension of time, they tend toward eternal. Being-always-true. PLACE!!! Agamben feared the proliferation of apparatuses in similar degree to the Greek fear of non-being. H. esteemed Aristotle for investigating the phusis of beings, rather than social sciences. He also was pervasively on guard against worn out clich. To honor these two, I will set his ontological investigations against contemporary mathematics and physics, allowing them to mutually inform and interpret each other. This will be an attempt to get at the originary fount of both ways, but radically questioning their grounds. I prefer to use Dasein, as it is hyletically neutral. It's denotation is the particular how of existence, specifically that its own proper mode of being in a definite sense is not indifferent. Brains, Turing machines, and zombies withstanding. In the opening of his speech, the concept of time he says we are aware of the current conceptual apparatuses by which we understand time. Today, time is grounded in entropy. Our self-world is expanding, in every dimension. Historical analysis, cultural sensitivity, sexual equalitypost-modernism seems to have removed a clot in the hitherto dammed up understanding. As thinking is labile, freely making associations, demanding instant credibility, the manifold of edpisteme rushes outward over its possible field, interacting in novel, strange and fruitful waysas a gas fills a volume. Is there such a thing as intellectual sustainability? Are we stripforesting conceptual resources? Theoretical science, mathematics, truly can unfold analytically from axioms. This is no process. Irreversibility does not apply to geometric proof. But forgetting is irreversible, entropy producing. In life's move toward an attractor, it is unidirectional and by definition forgetful. But to move on with living, rather than moving along the stale periodic motion of theoretical attitude, we must must forget theory and return to the truth. Cf. Kristeva's psychosis. Could nothing be more anti-philosophic? Or do we stand before a higher will, in fear and trembling, when we give our forgetting on Mount Moriah? Wisdom and more may be returned to us, but until then incalculable ignorance must persist.

Assertoric contracts, we are committed to what we say. Consider Einstein's funeral consolations. Newton's calculus deals with symbolic curves. The world it goes about is non-organic, smooth and infinitely fine-grained. Which is fine for lunar landings. It works, but the insight comes around again in its hermeneutic elliptical orbit, putting Dasein in its new light, possibly the penumbra cone of a first eclipse. Why are there shifts in contemporary thought? Chaos was observed as far back as the Bernouilli equation, but only theoretically put forth once we had the tools to witness our inadequate models. Brute iterated computation on computers represented what can only be seen processually. But then is the forgotten truth of factic life forgotten irretrievably. At least yes, but maybe also no. Almost an historical pastiche, this essay traces a dynamic path comported toward Being, and yet in insuperable abeyance. The contours of this non-asymptotically unapproachable attractor may be intro-duced themselves if we have faith. How could we know when we arrive at the ineffable? When I seek Thee, my God, aI seek a happy life. I will seek Thee so that my soul may live (Confessions Ch. 20). Beginnings: An air conditioner sits on a sill. (Entropy explanation) It is on the horizon of the dwelling and the world. It is liaison, a peneal orifice between home and not-home. Development: The air conditioner falls out the window. An irreversible process, an aporia that bestows individuality on the air-conditioner because it breaks in a particular way. The particularity gives a mood of astonishment and science is fills the vacuum. We also encounter life as such in this moment, the moment we encounter the notair conditioner Process: Accidental qualities never come into existence by a process. They are ahistorical. Dasein has an immanent tendency to lapse (abfall) from original experiences into theoretical reifications. Why must this be so? We aim to show this is not an empty truism, but bolster this ontic supposition, fittingly, with science. The subjective life of experience is consistently contrasted to the unliving theoretical, and this latter predicate can be taken two ways: to make theoretical is to make unliving and what is amenable to theory is living deficiently, at best. The assertions we are to make of fallen Dasein are assertions about its unphilosophizing unlife. If for no other reason than science admits no possibility, no dunamis. Even quantum indeterminancy is contentious and counter-intuitive precisely because our scientific intuitions are grounded in unliving rigidity. The

Einstellung is a predisposition and also cessation of the restive flux of factical life. Generalization is a synchronic, immanent-structrual fixation of the object. A petrification into mathematical specificity, linear rigidity. Whereas formal indication is diachronic, transcendent-transitive...it leaves the phenomenon in question free. Just like an instransite phase-space attractor. There is a plurality of wells of attraction, and as the phenomenon lives its life in temporality it practically unpredictably moves among its various loci of truth. It is in the conflicting tendencies in Dasein between the flux of life on one hand, and turning away to its dissemination and petrification on the other that Heiddeger locates the emergence of concepts. The strain and interplay between these two Others. The ursprung of theology proper finds its origin in this twist of life toward its other. In heidegger's language, it is becoming one's own that gets the process going in an infernal dynamo. It is solely in the experience of an otherness that contrasts with what is common, know in or established (empirically, ontologically, axiologically, aesthetically, theologically), that the world of phenomenahere: the phenomenon of the historical or of temporalitycan appear (and indeed appear as questionable) at all. Temporality is the condition of experience, and is a counterpart to the step back of deconstruction. Harmony, beauty, stability all follow from particular scale or specificity or resolution, to use a visual metaphor. The serene hill is made up of teeming effervescent naturebugs and mulch. Same with temporality: if observed for 100 years it will appear to be in harmonious cyclical stability. 10^100 years, and a much different interpretation would be appropriate. If life spontaneously structures itself and settles into stable patterns, why would it ever disintegrate? The accretion of free radicals, the movement of objective time effects a change on objective configurations. The hammer breaks eventually, inevitably. And with that comes a rupture and the hitherto smooth absorption in the use of the hammer. Once the hammer is useless, Dasein encounters a heterogenous Other, a phenomenon. Phenomena only emerge creatively from encounters, they bloom at the threshold tension. It is where indeterminate potency collapses by coming up against a particular. Phenomena are life's middle way between passion and prudence. The existential genesis of science is explicable by science. An assertion is made when a limit is reached. A situation is smooth and unified, but bounded by limits which are the only ways of granting meaning on the homogeneity. Consider the Mysteries of Grain, where they gather around and split the live shoot. This description, like the description of communion as drinking bad wine and being fed a wafer are not incorrect, but always incomplete. Information is never finished. It is always under way. There is no entelechy, no completion. But the sense of a religious ceremony are no different than any other sense. They are all strictly human....made possible by the same method as religion is.

The macrostate: we do not care, nor are able in principle to distinguish the infinitely variegated microstates. However, equilibrium is arbitrary....perspectival. The probability of something being what it is tomorrow is high, being what it is after the sun expires is negligible. We preference one stretch of time over another? As long as systems continue to interact...as long as there is not One system...there is little reason to consider a particular macrostate improbable or otherwise. Rather, it is more pertinent to wonder how persistent the haeccity is. The Second Law is not a foundation. It emerges as a tendency, grounded in deeper mechanics. The points to be made: 1. Life happens, structural complexity occurs where there is a surplus of negentropy. It is not just complexity. Bath water is complex with the proper range of scope and resolution specificity. The salient feature is the metastate. Difficult to define, since any thing has one and only one exact configuration of atoms, even a snapshot state of bath water; this complexity then seems to require a persistence. Temporality is indicated. 2. Time is a working out of disequilibrium. The cosmic arrow of time is exactly the increase of entropy. Our feeling for time, whether circadian or cosmic, is grounded in existence. The 4th dimension is possibly partial. Find H. quote about temporality being immanent in factic life. 3. Life and things tend to increase in entropy slowly. In a state of disequilibrium, entropy is increased very rapidly, therefore life tends toward equilibrium / stability. This is not a tautology, because although we define life as unified complexity, stability inheres in temporality. It is always a working-outof stability. Just as water and gasoline separate into stable strata, so if we pull the scope back on an local disequilibrium in nature we see a larger scale stability. Maynard Smith popularized this outward looking governance of the process of life as an ESS. 4. A lexicon is finite, factic life is not. There is a universe in a grain of sand, Aleph 1 between the 0 and 1 (the cardinality, designated by Hebraic aleph of an ordinality under the sign of Grecian omega). DH Lawrence wanted a frictive language that would move as life moves.

5. Or should the distinction be: factic life is temporal and lexical structure is synchronic? We can say with Schelling: Has creation a final goal? And if so, why was it not reached at once? Why was the consummation not realized from the beginning? To these questions there is but one answer: Because God is Life, and not merely Being. (And evil causes imbalance in the system, whence the life of the system. The silhouette of a living entity is easily distinguished from non-living in two important ways: Non-repeatability and its very form is only possible by having a particular history. Consider a tree vs. a 3-phase power tower. There is nothing in the tower as it now stands which shows its construction. The parts may have been assembled at different times, in different places, from the top down or bottom-up. (The only way to apprehend the story of the tower is to be told, which is problematic because as an artefact of knowledge this telling-the-story would beg verification.) The archeologist intuits a whole animal from a femur. The tree wears its temporal direction, and by this we say it has lived. It has worked itself out through time. Abstract Expressionism expressed vitality by showing the brush strokes. Even something of such structural geometry as a crystal still starts from a feed and grows manifestly. N.B. Whether or not one wishes to call boulders or streams living or tighten up the definition is important for biology but not this discussion. A rock is over time aperiodic. 6. Life is a dynamic system. Now let's pluck a a leaf from a tree and a bolt from the tower. The haeccity of a tree is not in its totality or even its majority. But a a tower missing a bolt is by definition incomplete. The tree could never be counterfeited, but the tower could. These rows of towers, reiterated monoliths. In Joyce the tower was the omphalos, in popular imagination a phallus, what poesia organica have we for the undifferentiated repetition that points toward infinity? Life, as an increase in entropy is dissipative, and dissipation being an encounter generates chaotic dynamical systems. They live through time, are robust through time, and bounded yet fuzzy. Dynamical systems are nonrepeatable. cf. Shrodinger's prescient claim that that life is both: 1) negentropy feeding, and 2) an aperiodic crystal 7. Chaotic systems have strange attractors

Haeccity is bounded but infinitely (or maybe infintessimally) nuanced. In the purity of unliving, haeccity has swollen to encompass the entire entire the historical dimension has collapsed, or rather has stretched out, rarefied to be of no meaning. The haeccity of of a man is not in his viscera, but a the haeccity of a husband is in his wife. The ship of Theseus is an aporia because we're confronted with conceptual limits. 8. Assertions are made when structures disintegrate, and disintegrate they must. Aristotle's maxim that men desire knowledge, are tempted by it (curiosity), is to be understand as the tendency toward stability. An ecosystem is where the economy has settled into a common strange attractor. Expanding the system to encompass the novel, by the robustness of the system.

The non-repeatability of life is the lesson, but what is the ethiec? The current Cult of Novelty in pop-art, flashy entertainment. . . this is precisely the defluxus Augustine dreads. Today's artist may feel floundering, with the lacrymose hyperbole: everything's already been done. Radical-typology is one response, suggestion. The appropriation and possession of one's history. Heidegger's formal indication, the possibility of poetically thinking nontheoretically and living the dunamis is the place where insinuations of mysticism and inscrutability are hurled. The power evolves, before Adam was cursed with work he was given the task of doxography. But between the bookends of innocence and dread he gained knowledge. And the epilogue to the story was that now they are like a gods. Knowledge is the emergent effect of a system seeking stability. It tames the potential. The only alternative is to maintain disequilibrium....incandescent and sovereign as Bataille would have it. And since the onus of entropy increase can be outsourced to different bearers in the system, there can be tremendous expenditure and the libertine may live in disequilibrium, but safely by transferring the cost to a victim. (exploitation) Air conditioners need to unburden their waste heat outside the home. It is work to organize jittery molecules, and work always comes with an inherent vice of unusable heat. Locally, in the living room, entropy is decreased and the air is wound back to being cooler than its immediate neighbor, a very fragile state. But if we expand the size of the system under scrutiny to also include outside the house, the inevitable waste heat is blowing off the air conditioner's radiator coils, increasing entropy. The issue of heat being excessively wasted is crucial. If the air conditioner sat on the living room floor while running, then the heat generated by its work would mingle with the air of its entropy-reduced result. Yet, the temperature of the living room would increase precisely because the work is not perfect.

In de Sade the burden of payment for the libertine's delight is on the victim; anent Foucault the historical form of power managed by the state is balanced by a correlated punishment of crime. Science the temptation to be worldly, naturalseek stability. The religious life is otherworldly and possesses one's individuality, intensifying the inner life. It comes at great expense, a constant trial as Augustine would say. But it is no miracle; the buck of entropy must be passed somewhere. This is also the distinction between chronos and the Moment of kairos. Chronos has an arrow, ecstatic kairological time is momentous. Coda: Two churches and the fin du temps messiaenique The famous Kaiser-Wilhelm-Gedachtniskirche . mosaics compared to the new bell tower, an octagon and a lightly modulated field of blue. The spear is pierced through the dragon's mouth, silencing forever the voice of the tempter. Michael is not pointing up to heaven, but enclosed in that circle on the floor. And in his blue eyes, I almost see guilt. I stand on his chest, the tiles move in currents like scales, involute eddies following small logics of turbulence. If I could reach down a pick one loose, as a keepsake. But Michael has silenced Tiamet, that confused ponderous heap, squirming dynamo, and the chaoskampf is complete and Augustine will have rest. Evil is ambiguous. The void is closed and dynamis has exhausted itself. We are at rest and secure. The new church represents divinity in the purity of geometric relation. Each blue brick, variously modulating light from without and transmuting the splendor of nature into a dim monochrome. The walls point toward infinity; the immortal pattern contained in the relation of just one brick is sufficient....the finitude of the church is arbitrary. To cover the whole of Berlin would only be a matter of quantitative increase. Indeed, it already has in the post cards and active liturgical services. The old church is only a museum where I walk on the frozen kairos where Light has always already just triumphed over the Serpent. Each brick is an epagoge. The intelligible universal evident in the particular. But where can the epagoge stop when the particulars are indistinguishable? (Posterior Analytics 100a12-13). ***Consider the ant. It is swept up in the larger structural persistence of the

colony. Maybe this is an image by which to understand H.'s endorsement of authenticity. What is authenticity? It is a genuine possibility of life, and life is necessarily what it is, through time, by stability and adaptive reproduction. An ant does not reproduce itself, but is an element in a larger body. Everything the ant does will not be passed on. It is inauthentic in that it will never reproduce itself, but is wholly disseminated in the colony. To be authentic is to, by some uncanny ability, bootstrap oneself so one is one's own genesis. Originality is the ground for reproduction. A reproduction must always be a reproduction of something. Something that can push itself outward. The modern time is marked by an increasing scarcity of the Other. Perception becomes more robust. Everyone is visible. SCHELLING : POTENZEN How would we know our freedom with exploring it? What is potentiality anyway Stalker is about just this, treading a determined path with such unerring tenacity that the potential for error, for anything else, is never explored. In a wide windy field, the stalker follows a straight path from one point to the nextall this teeming potencial strangling and determining their direction. But the field is still determinate. A tree is potentially a desk, but not an acrobat. We need falsity. Non-being and being together constitute the possibility of falsity. We are encountering a shortage of non-being. Time is the privation of non-being. And change, itself, is meta something. It is the root of temporality. It is not only a poetic expression to say life is the passion of the kosmos (pathos of kosmos). The cosmos is falling and following its tendency. It is a matter of observation to explain that, in fact, entropy increases. But to ontologically ground why, in principle, is so difficult as to escape most notice. Heidegger was wary of his own locutions becoming worn-out or clich, obscured by uncritical overuse. It is in my interest to get back to their originary meaning, just as he revitalized Greek concepts. Importantly, he reffered to them as ground concepts. Husserl and the phenomenological tradition aside, we can briefly question what ground determines. It is a point of departure and ineluctable return--flying things must come to rest. It is the taken-for-granted site where things go about their business. The ground is most naturally porein, only when it is obtrusive in some way (e.g., muddy) does it make its presence known. But these are rare occurences. For the most part, in an average way, our activities are anything but directed toward the ground. Fear. The millionaire is complacent because there is no fear, there is nothing to accomplish. He is not gripped with his own possibility. Fear is the incentive for discourse. The man in an entourage, routinized comfort, does not encounter the

other to his extended phenotype. The structured system he evolves in has only comfort, edone. The analog exists in time, it is its change, its becoming. Digital is always already pure presence. This is why a dvd can be paused but not a VHS. Digital is timeless relation. Can we accurately call this information physical? The sustenance is physical, the medium, and the interpretation. But by being composed of discrete intervals, it is countable and perfect.

I'll tell you about punk rock: punk rock is a word used by dilettantes and ah... and ah... heartless manipulators about music that takes up the energies and the bodies and the hearts and the souls and the time and the minds of young men who give what they have to it and give everything they have to it and it's a... it's a term that's based on contempt, it's a term that's based on fashion, style, elitism, satanism and everything that's rotten about rock 'n' roll. I don't know Johnny Rotten but I'm sure... I'm sure he puts as much blood and sweat into what he does as Sigmund Freud did. You see, what sounds to you like a big load of trashy old noise is in fact the brilliant music of a genius, myself . And that music is so powerful that it's quite beyond my control and ah... when I'm in the grips of it I don't feel pleasure and I don't feel pain, either physically or emotionally. Do you understand what I'm talking about? Have you ever felt like that? When you just couldn't feel anything and you didn't want to either. You know? Like that? Do you understand what I'm saying sir

There is an uncountable infinity in the continuum. The difference between data is that it is only one possible way of partitioning the continuum. There would never be an end to representation, and representation of representation, never a 1:1 correspondence to what is unctountable. Data collection, making present, is like building a telescope and becoming aware of structures that were already there. There is no end to information, just as there is no end to entropy or chaos. When a unit is agreed upon, then data is possibly complete, but we cannot forget that the unit is arbitrary. Data collection out runs our biological memory, similar to clock time outrunning our biological time. Being and Time does not solve the problem of the genesis of the theoretical and hides this behind the creation of sheer presence. Non-synthetic, non-temporal, a phenomenon to which true or false does not apply. Landauer, information is physical... Pynchon wrote on the interface between diesel fuel and water, where bacteria bloom. (GR 524) Concepts have limits, yet limits are conceived. They are only touched (cf aristotle)
The musicologist Paul Griffiths gives a brief general description of Messiaen's music as follows:

"He had his music move with a singleness of purpose, even while it drew on a range of sources (chant and late Romantic orchestral sound, birdsongs and irregular rhythmic patterns) with no attempt at synthesis. Indeed, his mosaic forms, coupled with static harmonies derived from his personal system of modes, give even his earliest pieces an original sense of time not as flow but as pre-existing, revealing itself to human temporality in sequences of brilliant unalike instants." Messiaen, also deeply christian and bearing an intuition for kairological time. That there shall be delay no longer is literally, that time no longer shall be. Time is cronos which refers to a
duration of time, time as a period of time. Some see this as a declaration that time will be no more. As there will be no more sea (21:1), no more death (21:4), and no more night (22:5), so there will be no more time (10:6). But with all of these except 10:6 we have the negative no, the verb to be, and the word eti meaning more. In 10:6 more is missing. This is not saying that time will be no more, but that time has run out, that there will be no more time before God completes His purposes on earth as the earth or world exists today. Verse 7 explains this and makes the concept clear. When the seventh angel sounds, then the mystery of God will be finished, there will be no more delay, time will have run out. But what is meant by the words, the mystery of God is finished, as He preached to His prophets? Surely, the mystery of God is the answer to the age-old question, why has God allowed Satan and evil to continue to exist? The answer to this is found in Scripture. It was preached by God to His prophets, they proclaimed it, and it is now found in the Bible.

I saw a mighty angel, descending from heaven, clothed in a cloud, having a rainbow on his head. His face was as the sun, his feet as columns of fire. He placed his right foot on the sea and his left foot on the earth, and, supporting himself on the sea and on the earth, he raised his hand towards Heaven and swore by Him who lives forever and ever, saying: There will be no more Time; but on the day of the trumpet of the seventh angel, the mystery of God will be completed

Cf Schelling's theory of evil as a necessary component of life.v Baudrillard:

the two W.T.C. towers, perfect parallelepideds a quarter-mile high on a square base, perfectly balanced and blind communicating vessels. The fact that there are two of them signifies the end of all competition, the end of all original reference. Paradoxically, if there were only one, the monopoly would not be incarnated because we have seen how it stabilizes on a dual form. For the sign to be pure, it has to duplicate itself: it is the duplication of the sign that destroys its meaning. This is what Andy Warhol demonstrates also: the multiple replicas of Marilyns face are there to show at the same time the death of the original and the end of representation.

General Evolution Donald T. Campbell was influenced by William Ross Ashby

Dasein, in hedone, has no motion. Pathos is a movement pulls Dasein out of its completion. Alterability, back to a state of potency. By this Dasein comes to language, makes a distinction, in its desire for the aisthesis of pure present being. There is nothing to fear in a state of perfect vision. Darkness Dasein speaks its disclosure in the polis, and

As the myth retells, epimetheus distributed the qualities in equilibrium among the non-mortals. The organization we observe in the world is not a flight of grecian imagination, but it is in fact a selforganization, the very effect of time temporalizing itself. Time, in the form of the pathes, is an a movement within the body, which is voiced in a common language and levelled down to tradition. The balistics of a molecule, communicate its velocity to others, and equilibrium is reached. Wherever there is an encounter, be it within language or thermodynamics, and information is communicated, averageness will emerge. If I may close with a speculative opinion, the reach of communication is now encompassing more and more of what could function as intersystem disturbances, so necessary to vital functions (the pathe determine the there). A system is unified by a dimension, which is only a channel of communicationthe movement and expression of information. A dimension can be anything, but the most universal is existence. The consideration of the polity was based on a shared tendency toward a shared good: all things exist insofar as they tend to persist. Dimensions themselves can be unified together in larger sets, each of which, in as much as its being is temporal, seeks to persist. For example, the Basque language exists in a region, it vies for intersystem dominance with Spanish and French, but they all share in being-written in the marketplace. It is hasty to call a dominant system unstable. Stability is defined by how much force is required for irreperable disruption. The heavens, although they seem always inmovement, actually go nowhere, for they meet no opposition. The Other, a necessary resource, may today be metabolized more thoroughly than is sustainable. Globalization only signifies a complete horizonal leeway.