Negation. Thought of the Day 99.0


Negation reveals more a neurotic attitude towards jouissance, denounced as a perverse desire, that dominates both political and social life. Negation presupposes the acquisition of the meaning of “No” and it suggests a vigorous and compromising attitude between an idea remaining unconscious (repressed) and conscious at the same time. Thus, to negate means to go against the law and succumb to jouissance in a concealed way. Negating castration releases a destructive force against the paternal function, a force fuelled with jouissance. It is not the symbolic reality, but the non-symbolic real as a threatening source that is being negated. This means that the real is actually expressed through symbolic means, but in a negative form. Disavowal, involves a sexualization of the object precluding the threat of castration as punishment. But the threat is still there in the unconscious, whereas negation means that castration is negated even in the unconscious. Negation does not suggest a compromise (in the form of a splitting of the ego) between the denial of something and its acceptance, as disavowal does. Rather, it maintains the repressed status of castration by allowing the latter to be unconsciously expressed in its negated status. So, negation has a more hostile and aggressive attitude (originating in the death drive) towards castration, whereas disavowal originates in Eros. Disavowal does not go against castration, but keeps it at bay by not acknowledging it, which is different from negating it. In this way, the sexualization of the object (the mother’s phallus) remains intact. Therefore, the responsibility for extracting jouissance is also negated.

Carnap, c-notions. Thought of the Day 87.0


A central distinction for Carnap is that between definite and indefinite notions. A definite notion is one that is recursive, such as “is a formula” and “is a proof of φ”. An indefinite notion is one that is non-recursive, such as “is an ω-consequence of PA” and “is true in Vω+ω”. This leads to a distinction between (i) the method of derivation (or d-method), which investigates the semi-definite (recursively enumerable) metamathematical notions, such as demonstrable, derivable, refutable, resoluble, and irresoluble, and (ii) the method of consequence (or c-method), which investigates the (typically) non-recursively enumerable metamathematical notions such as consequence, analytic, contradictory, determinate, and synthetic.

A language for Carnap is what we would today call a formal axiom system. The rules of the formal system are definite (recursive) and Carnap is fully aware that a given language cannot include its own c-notions. The logical syntax of a language is what we would today call metatheory. It is here that one formalizes the c-notions for the (object) language. From among the various c-notions Carnap singles out one as central, namely, the notion of (direct) consequence; from this c-notion all of the other c-notions can be defined in routine fashion.

We now turn to Carnap’s account of his fundamental notions, most notably, the analytic/synthetic distinction and the division of primitive terms into ‘logico-mathematical’ and ‘descriptive’. Carnap actually has two approaches. The first approach occurs in his discussion of specific languages – Languages I and II. Here he starts with a division of primitive terms into ‘logico-mathematical’ and ‘descriptive’ and upon this basis defines the c-notions, in particular the notions of being analytic and synthetic. The second approach occurs in the discussion of general syntax. Here Carnap reverses procedure: he starts with a specific c-notion – namely, the notion of direct consequence – and he uses it to define the other c-notions and draw the division of primitive terms into ‘logico-mathematical’ and ‘descriptive’.

In the first approach Carnap introduces two languages – Language I and Language II. The background languages (in the modern sense) of Language I and Language II are quite general – they include expressions that we would call ‘descriptive’. Carnap starts with a demarcation of primitive terms into ‘logico-mathematical’ and ‘descriptive’. The expressions he classifies as ‘logico-mathematical’ are exactly those included in the modern versions of these systems; the remaining expressions are classified as ‘descriptive’. Language I is a version of Primitive Recursive Arithmetic and Language II is a version of finite type theory built over Peano Arithmetic. The d-notions for these languages are the standard proof-theoretic ones.

For Language I Carnap starts with a consequence relation based on two rules – (i) the rule that allows one to infer φ if T \vdash \!\, φ (where T is some fixed ∑10-complete formal system) and (ii) the ω-rule. It is then easily seen that one has a complete theory for the logico-mathematical fragment, that is, for any logico-mathematical sentence φ, either φ or ¬φ is a consequence of the null set. The other c-notions are then defined in the standard fashion. For example, a sentence is analytic if it is a consequence of the null set; contradictory if its negation is analytic; and so on.

For Language II Carnap starts by defining analyticity. His definition is a notational variant of the Tarskian truth definition with one important difference – namely, it involves an asymmetric treatment of the logico-mathematical and descriptive expressions. For the logico-mathematical expressions his definition really just is a notational variant of the Tarskian truth definition. But descriptive expressions must pass a more stringent test to count as analytic – they must be such that if one replaces all descriptive expressions in them by variables of the appropriate type, then the resulting logico-mathematical expression is analytic, that is, true. In other words, to count as analytic a descriptive expression must be a substitution-instance of a general logico-mathematical truth. With this definition in place the other c-notions are defined in the standard fashion.

The content of a sentence is defined to be the set of its non-analytic consequences. It then follows immediately from the definitions that logico-mathematical sentences (of both Language I and Language II) are analytic or contradictory and (assuming consistency) that analytic sentences are without content.

In the second approach, for a given language, Carnap starts with an arbitrary notion of direct consequence and from this notion he defines the other c-notions in the standard fashion. More importantly, in addition to defining the other c-notion, Carnap also uses the primitive notion of direct consequence (along with the derived c-notions) to effect the classification of terms into ‘logico-mathematical’ and ‘descriptive’. The guiding idea is that “the formally expressible distinguishing peculiarity of logical symbols and expressions [consists] in the fact that each sentence constructed solely from them is determinate”. Howsoever the guiding idea is implemented the actual division between “logico-mathematical” and “descriptive” expressions that one obtains as output is sensitive to the scope of the direct consequence relation with which one starts.

With this basic division in place, Carnap can now draw various derivative divisions, most notably, the division between analytic and synthetic statements: Suppose φ is a consequence of Γ. Then φ is said to be an L-consequence of Γ if either (i) φ and the sentences in Γ are logico-mathematical, or (ii) letting φ’ and Γ’ be the result of unpacking all descriptive symbols, then for every result φ” and Γ” of replacing every (primitive) descriptive symbol by an expression of the same genus, maintaining equal expressions for equal symbols, we have that φ” is a consequence of Γ”. Otherwise φ is a P-consequence of Γ. This division of the notion of consequence into L-consequence and P-consequence induces a division of the notion of demonstrable into L-demonstrable and P-demonstrable and the notion of valid into L-valid and P-valid and likewise for all of the other d-notions and c-notions. The terms ‘analytic’, ‘contradictory’, and ‘synthetic’ are used for ‘L-valid’, ‘L-contravalid’, and ‘L-indeterminate’.

It follows immediately from the definitions that logico-mathematical sentences are analytic or contradictory and that analytic sentences are without content. The trouble with the first approach is that the definitions of analyticity that Carnap gives for Languages I and II are highly sensitive to the original classification of terms into ‘logico-mathematical’ and ‘descriptive’. And the trouble with the second approach is that the division between ‘logico-mathematical’ and ‘descriptive’ expressions (and hence division between ‘analytic’ and ‘synthetic’ truths) is sensitive to the scope of the direct consequence relation with which one starts. This threatens to undermine Carnap’s thesis that logico-mathematical truths are analytic and hence without content. 

In the first approach, the original division of terms into ‘logico-mathematical’ and ‘descriptive’ is made by stipulation and if one alters this division one thereby alters the derivative division between analytic and synthetic sentences. For example, consider the case of Language II. If one calls only the primitive terms of first-order logic ‘logico-mathematical’ and then extends the language by adding the machinery of arithmetic and set theory, then, upon running the definition of ‘analytic’, one will have the result that true statements of first-order logic are without content while (the distinctive) statements of arithmetic and set theory have content. For another example, if one takes the language of arithmetic, calls the primitive terms ‘logico-mathematical’ and then extends the language by adding the machinery of finite type theory, calling the basic terms ‘descriptive’, then, upon running the definition of ‘analytic’, the result will be that statements of first-order arithmetic are analytic or contradictory while (the distinctive) statements of second- and higher-order arithmetic are synthetic and hence have content. In general, by altering the input, one alters the output, and Carnap adjusts the input to achieve his desired output.

In the second approach, there are no constraints on the scope of the direct consequence relation with which one starts and if one alters it one thereby alters the derivative division between ‘logico-mathematical’ and ‘descriptive’ expressions. Logical symbols and expressions have the feature that sentences composed solely of them are determinate. The trouble is that the resulting division of terms into ‘logico-mathematical’ and ‘descriptive’ will be highly sensitive to the scope of the direct consequence relation with which one starts. For example, let S be first-order PA and for the direct consequence relation take “provable in PA”. Under this assignment Fermat’s Last Theorem will be deemed descriptive, synthetic, and to have non-trivial content. For an example at the other extreme, let S be an extension of PA that contains a physical theory and let the notion of direct consequence be given by a Tarskian truth definition for the language. Since in the metalanguage one can prove that every sentence is true or false, every sentence will be either analytic (and so have null content) or contradictory (and so have total content). To overcome such counter-examples and get the classification that Carnap desires one must ensure that the consequence relation is (i) complete for the sublanguage consisting of expressions that one wants to come out as ‘logico-mathematical’ and (ii) not complete for the sublanguage consisting of expressions that one wants to come out as ‘descriptive’. Once again, by altering the input, one alters the output.

Carnap merely provides us with a flexible piece of technical machinery involving free parameters that can be adjusted to yield a variety of outcomes concerning the classifications of analytic/synthetic, contentful/non-contentful, and logico-mathematical/descriptive. In his own case, he has adjusted the parameters in such a way that the output is a formal articulation of his logicist view of mathematics that the truths of mathematics are analytic and without content. And one can adjust them differently to articulate a number of other views, for example, the view that the truths of first-order logic are without content while the truths of arithmetic and set theory have content. The point, however, is that we have been given no reason for fixing the parameters one way rather than another. The distinctions are thus not principled distinctions. It is trivial to prove that mathematics is trivial if one trivializes the claim.

Carnap is perfectly aware that to define c-notions like analyticity one must ascend to a stronger metalanguage. However, there is a distinction that he appears to overlook, namely, the distinction between (i) having a stronger system S that can define ‘analytic in S’ and (ii) having a stronger system S that can, in addition, evaluate a given statement of the form ‘φ is analytic in S’. It is an elementary fact that two systems S1 and S2 can employ the same definition (from an intensional point of view) of ‘analytic in S’ (using either the definition given for Language I or Language II) but differ on their evaluation of ‘φ is analytic in S’ (that is, differ on the extension of ‘analytic in S’). Thus, to determine whether ‘φ is analytic in S’ holds one needs to access much more than the “syntactic design” of φ – in addition to ascending to an essentially richer metalanguage one must move to a sufficiently strong system to evaluate ‘φ is analytic in S’.

In fact, to answer ‘Is φ analytic in Language I?’ is just to answer φ and, in the more general setting, to answer all questions of the form ‘Is φ analytic in S?’ (for various mathematical φ and S), where here ‘analytic’ is defined as Carnap defines it for Language II, just to answer all questions of mathematics. The same, of course, applies to the c-notion of consequence. So, when in first stating the Principle of Tolerance, Carnap tells us that we can choose our system S arbitrarily and that ‘no question of justification arises at all, but only the question of the syntactical consequences to which one or other of the choices leads’, where he means the c-notion of consequence.

Metaphysics of the Semantics of HoTT. Thought of the Day 73.0


Types and tokens are interpreted as concepts (rather than spaces, as in the homotopy interpretation). In particular, a type is interpreted as a general mathematical concept, while a token of a given type is interpreted as a more specific mathematical concept qua instance of the general concept. This accords with the fact that each token belongs to exactly one type. Since ‘concept’ is a pre-mathematical notion, this interpretation is admissible as part of an autonomous foundation for mathematics.

Expressions in the language are the names of types and tokens. Those naming types correspond to propositions. A proposition is ‘true’ just if the corresponding type is inhabited (i.e. there is a token of that type, which we call a ‘certificate’ to the proposition). There is no way in the language of HoTT to express the absence or non-existence of a token. The negation of a proposition P is represented by the type P → 0, where P is the type corresponding to proposition P and 0 is a type that by definition has no token constructors (corresponding to a contradiction). The logic of HoTT is not bivalent, since the inability to construct a token of P does not guarantee that a token of P → 0 can be constructed, and vice versa.

The rules governing the formation of types are understood as ways of composing concepts to form more complex concepts, or as ways of combining propositions to form more complex propositions. They follow from the Curry-Howard correspondence between logical operations and operations on types. However, we depart slightly from the standard presentation of the Curry-Howard correspondence, in that the tokens of types are not to be thought of as ‘proofs’ of the corresponding propositions but rather as certificates to their truth. A proof of a proposition is the construction of a certificate to that proposition by a sequence of applications of the token construction rules. Two different such processes can result in construction of the same token, and so proofs and tokens are not in one-to-one correspondence.

When we work formally in HoTT we construct expressions in the language according to the formal rules. These expressions are taken to be the names of tokens and types of the theory. The rules are chosen such that if a construction process begins with non-contradictory expressions that all name tokens (i.e. none of the expressions are ‘empty names’) then the result will also name a token (i.e. the rules preserve non-emptiness of names).

Since we interpret tokens and types as concepts, the only metaphysical commitment required is to the existence of concepts. That human thought involves concepts is an uncontroversial position, and our interpretation does not require that concepts have any greater metaphysical status than is commonly attributed to them. Just as the existence of a concept such as ‘unicorn’ does not require the existence of actual unicorns, likewise our interpretation of tokens and types as mathematical concepts does not require the existence of mathematical objects. However, it is compatible with such beliefs. Thus a Platonist can take the concept, say, ‘equilateral triangle’ to be the concept corresponding to the abstract equilateral triangle (after filling in some account of how we come to know about these abstract objects in a way that lets us form the corresponding concepts). Even without invoking mathematical objects to be the ‘targets’ of mathematical concepts, one could still maintain that concepts have a mind-independent status, i.e. that the concept ‘triangle’ continues to exist even while no-one is thinking about triangles, and that the concept ‘elliptic curve’ did not come into existence at the moment someone first gave the definition. However, this is not a necessary part of the interpretation, and we could instead take concepts to be mind-dependent, with corresponding implications for the status of mathematics itself.

ε-calculus and Hilbert’s Contentual Number Theory: Proselytizing Intuitionism. Thought of the Day 67.0


Hilbert came to reject Russell’s logicist solution to the consistency problem for arithmetic, mainly for the reason that the axiom of reducibility cannot be accepted as a purely logical axiom. He concluded that the aim of reducing set theory, and with it the usual methods of analysis, to logic, has not been achieved today and maybe cannot be achieved at all. At the same time, Brouwer’s intuitionist mathematics gained currency. In particular, Hilbert’s former student Hermann Weyl converted to intuitionism.

According to Hilbert, there is a privileged part of mathematics, contentual elementary number theory, which relies only on a “purely intuitive basis of concrete signs.” Whereas the operating with abstract concepts was considered “inadequate and uncertain,” there is a realm of extra-logical discrete objects, which exist intuitively as immediate experience before all thought. If logical inference is to be certain, then these objects must be capable of being completely surveyed in all their parts, and their presentation, their difference, their succession (like the objects themselves) must exist for us immediately, intuitively, as something which cannot be reduced to something else.

The objects in questions are signs, both numerals and the signs that make up formulas a formal proofs. The domain of contentual number theory consists in the finitary numerals, i.e., sequences of strokes. These have no meaning, i.e., they do not stand for abstract objects, but they can be operated on (e.g., concatenated) and compared. Knowledge of their properties and relations is intuitive and unmediated by logical inference. Contentual number theory developed this way is secure, according to Hilbert: no contradictions can arise simply because there is no logical structure in the propositions of contentual number theory. The intuitive-contentual operations with signs form the basis of Hilbert’s meta-mathematics. Just as contentual number theory operates with sequences of strokes, so meta-mathematics operates with sequences of symbols (formulas, proofs). Formulas and proofs can be syntactically manipulated, and the properties and relationships of formulas and proofs are similarly based in a logic-free intuitive capacity which guarantees certainty of knowledge about formulas and proofs arrived at by such syntactic operations. Mathematics itself, however, operates with abstract concepts, e.g., quantifiers, sets, functions, and uses logical inference based on principles such as mathematical induction or the principle of the excluded middle. These “concept-formations” and modes of reasoning had been criticized by Brouwer and others on grounds that they presuppose infinite totalities as given, or that they involve impredicative definitions. Hilbert’s aim was to justify their use. To this end, he pointed out that they can be formalized in axiomatic systems (such as that of Principia or those developed by Hilbert himself), and mathematical propositions and proofs thus turn into formulas and derivations from axioms according to strictly circumscribed rules of derivation. Mathematics, to Hilbert, “becomes an inventory of provable formulas.” In this way the proofs of mathematics are subject to metamathematical, contentual investigation. The goal of Hilbert is then to give a contentual, meta-mathematical proof that there can be no derivation of a contradiction, i.e., no formal derivation of a formula A and of its negation ¬A.

Hilbert and Bernays developed the ε-calculus as their definitive formalism for axiom systems for arithmetic and analysis, and the so-called ε-substitution method as the preferred approach to giving consistency proofs. Briefly, the ε-calculus is a formalism that includes ε as a term-forming operator. If A(x) is a formula, then εxA(x) is a term, which intuitively stands for a witness for A(x). In a logical formalism containing the ε-operator, the quantifiers can be defined by: ∃x A(x) ≡ A(εxA(x)) and ∀x A(x) ≡ A(εx¬A(x)). The only additional axiom necessary is the so-called “transfinite axiom,” A(t) → A(εxA(x)). Based on this idea, Hilbert and his collaborators developed axiomatizations of number theory and analysis. Consistency proofs for these systems were then given using the ε-substitution method. The idea of this method is, roughly, that the ε-terms εxA(x) occurring in a formal proof are replaced by actual numerals, resulting in a quantifier-free proof. Suppose we had a (suitably normalized) derivation of 0 = 1 that contains only one ε-term εxA(x). Replace all occurrences of εxA(x) by 0. The instances of the transfinite axiom then are all of the form A(t) → A(0). Since no other ε-terms occur in the proof, A(t) and A(0) are basic numerical formulas without quantifiers and, we may assume, also without free variables. So they can be evaluated by finitary calculation. If all such instances turn out to be true numerical formulas, we are done. If not, this must be because A(t) is true for some t, and A(0) is false. Then replace εxA(x) instead by n, where n is the numerical value of the term t. The resulting proof is then seen to be a derivation of 0 = 1 from true, purely numerical formulas using only modus ponens, and this is impossible. Indeed, the procedure works with only slight modifications even in the presence of the induction axiom, which in the ε-calculus takes the form of a least number principle: A(t) → εxA(x) ≤ t, which intuitively requires εxA(x) to be the least witness for A(x).

Leibniz’s Compossibility and Compatibility


Leibniz believed in discovering a suitable logical calculus of concepts enabling its user to solve any rational question. Assuming that it is done he was in power to sketch the full ontological system – from monads and qualities to the real world.

Thus let some logical calculus of concepts (names?, predicates?) be given. Cn is its connected consequence operator, whereas – for any x – Th(x) is the Cn-theory generated by x.

Leibniz defined modal concepts by the following metalogical conditions:

M(x) :↔ ⊥ ∉ Th(x)

x is possible (its theory is consistent)

L(x) :↔ ⊥ ∈ Th(¬x)

x is necessary (its negation is impossible)

C(x,y) :↔ ⊥ ∉ Cn(Th(x) ∪ Th(y))

x and y are compossible (their common theory is consistent).

Immediately we obtain Leibnizian ”soundness” conditions:

C(x, y) ↔ C(y, x) Compossibility relation is symmetric.

M(x) ↔ C(x, x) Possibility means self-compossibility.

C(x, y) → M(x)∧M(y) Compossibility implies possibility.

When can the above implication be reversed?

Onto\logical construction

Observe that in the framework of combination ontology we have already defined M(x) in a way respecting M(x) ↔ C(x, x).

On the other hand, between MP( , ) and C( , ) there is another relation, more fundamental than compossibility. It is so-called compatibility relation. Indeed, putting

CP(x, y) :↔ MP(x, y) ∧ MP(y, x) – for compatibility, and C(x,y) :↔ M(x) ∧ M(y) ∧ CP(x,y) – for compossibility

we obtain a manageable compossibility relation obeying the above Leibniz’s ”soundness” conditions.

Wholes are combinations of compossible collections, whereas possible worlds are obtained by maximalization of wholes.

Observe that we start with one basic ontological making: MP(x, y) – modality more fundamental than Leibnizian compossibility, for it is definable in two steps. Observe also that the above construction can be done for making impossible and to both basic ontological modalities as well (producing quite Hegelian output in this case!).

Physical Congruences of Nāgārjuna’s Mūlamadhyamakakārikā, Yukti-sastikâ, śūnyatā and Pratītyasamutpāda. Note Quote


The Middle Way of Mādhyamaka refers to the teachings of Nāgārjuna, very interesting are the implications between quantum physics and Mādhyamaka. The basic concept of reality in the philosophy of Nāgārjuna is that the fundamental reality has no firm core but consists of systems of interacting objects. According to the middle way perspective, based on the notion of emptiness, phenomena exist in a relative way, that is, they are empty of any kind of inherent and independent existence. Phenomena are regarded as dependent events existing relationally rather than permanent things, which have their own entity. Nāgārjuna middle way perspective emerges as a relational approach, based on the insight of emptiness.  śūnyatā (emptiness) is the foundation of all things, and it is the basic principle of all phenomena. The emptiness implies the negation of unchanged, fixed substance and thereby the possibility for relational existence and change. This suggests that both the ontological constitution of things and our epistemological schemes are just as relational as everything else. We are fundamentally relational internally and externally. In other words, Nāgārjuna, do not fix any ontological nature of the things:

  1. they do not arise
  2. they do not exist
  3. they are not to be found
  4. they are not
  5. and they are unreal

In short, an invitation do not decide on either existence or non-existence (nondualism). According the theory of  śūnyatā, phenomena exist in a relative state only, a kind of ’ontological relativity’. Phenomena are regarded as dependent (only in relation to something else) events rather than things which have their own inherent nature; thus the extreme of permanence is avoided.

In the Mūlamadhyamakakārikā, a tetralemma is pointed out: “Neither from itself nor from another, nor from both, nor without a cause, does anything whatever anywhere arise”. In the Yukti-sastikâ, Nāgārjuna says, “That which has arisen dependently on this and that that has not arisen substantially (svabhavatah, स्वभावतः). What has not arisen substantially, how can it literally (nama) be called ‘arisen’? […] That which originates due to a cause and does not abide without (certain) conditions but disappears when the conditions are absent, how can it be understood as ‘to exist’?”

By the notions of ‘to arise’ and ‘to exist’, Nāgārjuna does not mean the empirical existence but the substantial existence. When in many passages of Mūlamadhyamakakārikā Nāgārjuna states that things do not arise (7.29), that they do not exist (3.7, 5.8, 14.6), that they are not to be found (2.25, 9.11), that they are not (15.10), that they are unreal (13.1), then clearly this has the meaning: things do not arise substantially. They do not exist out of themselves; their independence cannot be found. They are dependent and in this sense they are substantially unreal. Nāgārjuna only rejects the idea of a substantial arising of things which bear an absolute and independent existence. He does not refute the empirical existence of things as explained in the following: “It exists implies grasping after eternity. It does not exist implies the philosophy of annihilation. Therefore, a discerning person should not decide on either existence or non-existence”. (15.10)

For Nāgārjuna, the expression ‘to exist’ has the meaning of ‘to exist substantially’. His issue is not the empirical existence of things but the conception of a permanent thing i.e. the idea of an own being, without dependence on something else. Nāgārjuna refutes the concept of independent existence which is unchangeable, eternal and existing by itself. Things do not arise out of themselves, they do not exist absolutely and are dependent. Their permanent being or existence cannot be found. The many interpretations of Nāgārjuna which claim that he is also refuting the empirical existence of objects, are making an inadmissible generalization which moves Nāgārjuna near to subjectivism, nihilism and instrumentalism. Such interpretations originate in metaphysical approaches which themselves have a difficulty in recognizing the empirical existence of the data presented. This is not at all the case with Nāgārjuna. Nāgārjuna presents the dependence of phenomena mainly in images.

Pratītyasamutpāda (Sanskrit: प्रतीत्यसमुत्पाद; Pali: पटिच्चसमुप्पाद paṭiccasamuppāda) is an indication of dependence. Dependent bodies are in an intermediate state, they are not properly separated and they are not one entity. Secondly, they rely on each other and are influenced or determined by something else. Thirdly, their behaviour is influenced by something in-between, for example a mover is attracted by gravitational force, a viewer is dependent on rays of light between his eyes and the object, a piano player’s action is determined by the fine motor skills of his fingers, an agent is dependent on his act. Pratītyasamutpāda is an indication of dependence and of something that happens between the objects. One object is bound to the other without being identical to it. The implicit interpretations of Pratītyasamutpāda, are in terms of time, structure and space.

The following citations and references illustrate the term Pratītyasamutpāda. Pratītyasamutpāda is used:

1. as Dependence in Nāgārjuna’s Hymn to the Buddha: “Dialecticians maintain that suffering is created by itself, created by (someone) else, created by both (or) without a cause, but You have stated that it is dependently born”.

2. as an intermediate state by Nāgārjuna: Objects are neither together nor separated

3. as bondage in the Hevajra Tantra: “Men are bound by the bondage of existence and are liberated by understanding the nature of existence”.

4. as an intermediate state by Roger Penrose: “Quantum entanglement is a very strange type of thing. It is somewhere between objects being separate and being in communication with each other”.

5. as something between bodies by Albert Einstein: “A courageous scientific imagination was needed to realize fully that not the behaviour of bodies, but the behaviour of something between them, that is, the field, may be essential for ordering and understanding events”.

6. as the mean between things in modern mathematics: to quote Gioberti: “The mean between two or more things, their juncture, union, transit, passage, crossing, interval, distance, bond and contact – all these are mysterious, for they are rooted in the continuum, in the infinite. The interval that runs between one idea and another, one thing and another, is infinite, and can only be surpassed by the creative act. This is why the dynamic moment and dialectic concept of the mean are no less mysterious than those of the beginning and the end. The mean is a union of two diverse and opposite things in a unity. It is an essentially dialectic concept, and involves an apparent contradiction, namely, the identity of the one and the many, of the same and the diverse. This unity is simple and composite; it is unity and synthesis and harmony. It shares in two extremes without being one or the other. It is the continuum, and therefore the infinite. Now, the infinite identically uniting contraries, clarifies the nature of the interval. In motion, in time, in space, in concepts, the discrete is easy to grasp, because it is finite. The continuum and the interval are mysterious, because they are infinite.”