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An Introduction To Non-aristotelian Systems And General Semantics.

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must have led to identification., and other delusional evaluations. Of course, these were phantasies of human infancy, and, in lives lived in a world of phantasies, adjustment, and, therefore, sanity, is impossible. Since he did not see or feel, or know about the material he was immersed in, the fulness he was living in, he invented the term 'space', or its equivalent, for the invisible materials which were present. Knowing nothing of fulness, he objectified what appeared to him to be empty 'space' into 'absolute emptiness', which later became 'absolute space', 'absolute nothingness', by 'definition'.
There are several important remarks which can be made about this 'absolute emptiness' and 'absolute nothingness'. First of all, we now know, theoretically and empirically, that such a thing does not exist. There may be more or less of something, but never an unlimited 'perfect vacuum'. In the second place, our nervous make-up, being in accord with experience, is such that 'absolute emptiness' requires 'outside walls'. The question at once arises, is the world 'finite' or 'infinite' ? If we say 'finite', it has to have outside walls, and then the question arises: What is 'behind the walls' ? If we say it is 'infinite', the problem of the psychological 'walls' is not eliminated, and we still have the semantic need foi walls, and then ask what is beyond the walls. So we see that such a world suspended in some sort of an 'absolute void' represents a nature against human nature, and so we had to invent something supernatural to account for such assumed nature against human nature. In the third place, and this remark is the most fundamental of all, because a symbol must Stand for something to be a symbol at all, 'absolute nothingness' cannot be objective and cannot be symbolized at all. This ends the argument, as all we may say about it is neither true nor false, but non-sense. We can make noises, but say nothing about the external world. It is easy to see that 'absolute nothingness' is a label for a semantic disturbance, for verbal objectification, for a pathological state inside our skin, for a fancy, but not a symbol, for a something which has objective existence outside our skin.
Some other imaginary consequences of this semantic disturbance are far-fetched and very gloomy. If our world and all other worlds (island universes) were somehow suspended in such an 'absolute void', these universes would radiate their energy into this 'infinite void', whatever that means, and so sooner or later would come to an end, their energy being exhausted. But, fortunately, when we eliminate this pathological semantic state by proper education all these gloomy symptoms vanish as mere fancies. It must be noticed that this 'absolute space', 'absolute void', 'absolute nothingness' with its difficulties, which are due