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question:what-reason-might-there-be-that-the-centers-which-appear-in-natural-things-created-by-apparently-mechanical-processes-of-nature-unfolding-would-also-resemble-your-self-and-my-self

What reason might there be that the centers which appear in natural things, created by apparently mechanical processes of nature unfolding, would also resemble your self, and my self?

The deepest question driving Proposition 3: natural unfolding produces I-like centers, but why should a mathematical process care about self?

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Claims (1)

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Structure-preserving transformations that continually modify wholeness slowly cause space to be filled with unfolded I-like centers.
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Proposition 3 of the Mid-Book Appendix; the claim linking the mathematical process of unfolding to the emergence of I-likeness in natural and built structures.

Related by similarity (8)

cosine ≥ 0.65 · no typed edge

Entities in the same semantic neighborhood but without a typed relation to this one — candidates for new edges or unrecognized duplicates.

The structure of living centers appears in natural things — snowdrops, waves, clouds, mountains, foxes, grains of sand — and these too resemble the human self, requiring that there be a deep connection under the surface.claim0.823
Alexander's argument that self-likeness in natural forms cannot be explained by artistic intention alone, requiring Proposition 2 for theoretical coherence.
Why should what appears as my self, and what appears as your self, be in any sense similar? And why should the things of the world, rank-ordered by degree of life, have approximately the same rank order for you and for me and for almost everyone else?question0.813
The question motivating the universality claim in Proposition 2: how can a subjective measure of self produce cross-observer agreement?
We may then arrive at a picture of the world which includes the self, and which clearly recognizes the personal nature of the universe.claim0.807
The outcome of using both methods together.
Centers which have life increase our own life because we ourselves are centers too; we feel more wholesome in the presence of things which have wholesomeness in themclaim0.801
Describes a resonance mechanism between living centers in the world and the center that is the human self
The degree of life of each center is correlated with the degree to which that center is a picture of the self, and this holds for all people, not just individuals.claim0.801
Proposition 2 of the Mid-Book Appendix; the claim that self-likeness is a universal, species-wide measure of life.
The intricate and beautiful structure of living centers comes about naturally, and most of the time without effort, as a result of the repeated application of structure-preserving transformations to the wholeness which exists.claim0.800
Central interpretive claim of the chapter, asserting that living structure is an effortless natural outcome of structure-preserving transformations.
We identified the centers by getting so deeply into the situation that we could feel, in our own bodies, just which ones needed to be there.quote0.799
Methodological distillation of the Peru empathic immersion technique
My claim in Book 2 is that the intricate and beautiful structure of living centers comes about naturally, and most of the time without effort, as a result of the repeated application of structure-preserving transformations to the wholeness which exists.quote0.798
Central thesis statement of the chapter, encapsulating the core idea that living structure arises effortlessly from structure-preserving transformations.