MAN

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• MAN THE UNIVERSE, ANTI ENTROPY
• The universe is characterised by a universal,
  anti-entropic form of underlying motion of
  qualitiative development.

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3 key writings by Lyndon LaRouche

• On Monadology
• Project Genesis
• The Project Before Us

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The universe is ruled by great principles, but
those principles are the children of the still
greater principles of universal changes. It is
the latter, higher order of change, which defines
the notion of a valid form of universal science.
It is the notion of a universe so defined,
ontologically, by this higher principle of
universal change, which constitutes a valid
science, which defines the meaning of fire in
Prometheus Bound. (OM)
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• Man changes the universe
• ...the principled character of the Biospheres
  function is itself transformed qualitatively by
  the action of the Noosphere, such that the
  Biosphere no longer has fixed sovereign
  characteristics, because those characteristics
  themselves are being continuously transformed by
  the action of the Noosphere. (PGen)

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• The biological domain, the domain of the
  Biosphere, is contained within, and is
  subordinate to that Noosphere. This is to be
  understood as the expression of the Noospheres
  power to contain and modify the characteristics
  of the Bioshphere. With mankinds appearance, the
  Biosphere thus loses its independent functional
  characteristics (if, indeed, it ever had them)
  the Biosphere becomes, in every way, a
  phase-space contained within the Noosphere.
  (PGen)

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• Mans knowledge of the universe we inhabit, has
  the character of a great scientific experiment,
  an experiment prudently premised on the
  demonstration supplied by physical economy. That
  just-stated principle, fairly stated, is that
  the validity of our estimable knowledge of the
  nature of our universe, is conditional upon the
  demonstration of the degree of mans wilful power
  to change that universe. I write thus, in the
  sense of the Prometheus Principle defended by
  Aeschylus our knowledge of the universe we
  inhabit is conditional upon our ability to
  increase mans wilful power to exist in that
  universe. Hence, our knowledge of the nature of
  the universe, is conditional upon proofs located
  in the power of the human mind, through discovery
  of true physical principles of wilful net
  physical economic progress of the human species
  as a whole, within the universe. (OM)

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Monads

• Simple not composite (1)
• Therefore, no divisibility possible, These
  monads are the true atoms of nature. (3, 4)
• Cannot begin or perish naturally
• Can only begin or perish all at once (creation or
  annihilation) (6)
• Have qualities and change continually, driven by
  an internal principle (appetition)
• Though it has no parts there is plurality in its
  properties (11)
• The passing state which involves and represents
  a multitude in the unity is called perception
  (or present state) (14)
• Perception cannot be sought in any of the
  plurality of propertieswe should seek
  perception in the simple substance and not in the
  composite. Furthermore this is all one can find
  in the simple substancethat is, perceptions and
  their changes. (17)

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• Monad or entelechy signifies simple substances
  that have only perception. Souls are substances
  where perception is more distinct and accompanied
  by memory. (19)
• Memory imitates reason but is distinguished from
  it. Animals have memory. (26)
• Men act like beasts insofar as the sequence of
  their perceptions results from the principle of
  memory alone (Empirics). (28)

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• Heirarchy of monads
• All monads, including Simple monads
• Souls, where perception is accompanied by memory
• Rational souls, or minds

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• 2. MOTION

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• the evidence is that the essential character
  of the universes trajectory is its motion that
  quality of motion is the essence of existence in
  our universe. That is to say, that the action of
  gravitation in, for example, the Solar orbit is
  action per se, creative action expressed in
  effect as motion. It is the existence of that
  anti-entropic action itself which is experienced
  as the infinitesimal in a Kepler-Riemann-Einstein
  map of the universe. (OM)

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• reflective acts furnish the principal objects
  of our reasonings. We think of being,
  substance, the simple and composite, the
  immaterial and God himself. (30)
• A soul cannot unfold all its folds at once,
  because they go to infinity. (61)
• Even physical change is constant All bodies are
  in a perpetual flux, like rivers, and parts enter
  into them and depart from them continually. (71)
• What we call generations are developments and
  growths, as what we call deaths are enfoldings
  and diminutions. (73)
• One can state that not only is the soul (mirror
  of an indestructible universe) indestructible,
  but so is the animal itself, even though its
  mechanism often perishes in part, and casts off
  or puts on its organic coverings. (77)

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• The alternative to reductionist fantasies of
  sense-certainty, is to consider physical
  space-time as a true continuum of
  existence-in-motion. That means the exclusion of
  the notion of something existing which must yet
  be moved, in favour of accepting the realisation
  of that motion, motion otherwise recognised as
  action in the sense of a continuing process of
  development, must be accepted as the
  intrinsically ontological quality of existence.
  This means dynamic existence (PGen)

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• 3. QUADRATURE THE INFINITESIMAL

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• there is no scientific meaning of the term
  infinitesimal except that defined by Kepler for
  the Earth orbit which can not be defined by the
  methods of quadrature used by Archimedes, and
  defined as Leibniz also uses the same concept in
  defining the ontological, rather than Cartesian
  meaning of the term infinitesimal. It is the
  latter alternative which must be defined in these
  pages. (OM)

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• The infinitesimal of the Leibniz calculus,
  which he derived from Keplers discovery of
  universal gravitation, is an expression of
  insurgent motion of physical development, and
  expression of anti-entropic universal principle.
• The quality of being infinitesimal originates
  in the relative scale of the action (in the case
  of Keplers discovery) of that principle itself,
  as being relatively boundlessly universal and
  efficient (the actual infiniteinfinite not in
  respect to its instantaneous current state, but
  its future development.) This principle is
  expressed in the infinitesimal curvature of
  physical space-time at any instant.
• In that sense of things, the universe is
  infinitely dense in its motion of change. The
  evidence that this sense of change is also
  associated with qualitative development in the
  universe, defines the principle of action in the
  universe as anti-entropic. A law of entropy is
  simply a fraud. (OM)

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• The smallness of the Leibniz infinitesimal, is
  the limitlessly infinitesimal expression of, a
  shadow of the action of an infinite (eg
  limitless) universal physical principle. (It
  does not connote Euclidean or Cartesian
  smallness!) (PBU)

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• 64. Thus each organised body of a living being is
  a kind of divine machine or natural automaton,
  which infinitely surpasses all artificial
  automata. For a machine constructed by man's art
  is not a machine in each of its parts. For
  example, the tooth of a brass wheel has parts or
  fragments which, for us, are no longer artificial
  things, and no longer have any marks to indicate
  the machine for whose use the wheel was intended.
  But natural machines, that is, living bodies, are
  still machines in their least parts, to infinity.
  That is the difference between nature and art,
  that is, between divine art and our art.

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• 65 . And the author of nature has been able to
  practice this divine and infinitely marvelous
  art, because each portion of matter is not only
  divisible to infinity, as the ancients have
  recognised, but is also actually subdivided
  without end, each part divided into parts having
  some motion of their own otherwise, it would be
  impossible for each portion of matter to express
  the whole universe.

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• 66. From this we see that there is a world of
  creatures, of living beings, of animals, of
  entelechies, of souls in the least part of
  matter.
• 67. Each portion of matter can be conceived as a
  garden full of plants, and as a pond full of
  fish. But each branch of a plant, each limb of an
  animal, each drop of its humors, is still another
  such garden or pond.

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• 68. And although the earth and air lying between
  the garden plants, or the water lying between the
  fish of the pond, are neither plant nor fish,
  they contain yet more of them, though of a
  subtleness imperceptible to us, most often.

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• 69. Thus there is nothing fallow, sterile, or
  dead in the universe, no chaos and no confusion
  except in appearance, almost like it looks in a
  pond at a distance, where we might see the
  confused and, so to speak, teeming motion of the
  fish in the pond, without discerning the fish
  themselves.

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• 70. Thus we see that each living body has a
  dominant entelechy, which in the animal is the
  soul but the limbs of this living body are full
  of other living beings, plants, animals, each of
  which also has its entelechy, or its dominant
  soul.

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• 4. THE IMMORTAL MIND

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The cause of our existence

• There is an infinity of past and present shapes
  and motions that enter into the efficient cause
  of my present writing, and there is an infinity
  of small inclinations and dispositions of my
  soul, present and past, that enter into its final
  cause. (36)
• And that is why the ultimate reason of things
  must be in a necessary substance in which the
  diversity of changes is only eminent
  explained?, as in its source. This is what we
  call God. (38)
• the necessary being, a being that has the
  reason of its existence in itself. (45)

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• Leibniz says that the only way one monad can
  affect another is via the whole. (Via God) (51)
• Leibniz explains Gods universe as one which
  allows for maximum possible development of
  perfection, this universal harmony results in
  every substance expressing exactly all the others
  through the relation it has to them. (59)
• God, in regulating the whole, had regard for
  each part, and particularly for each monad, and
  since the nature of the monad is representative,
  nothing can limit it to represent only a part of
  things. (limitless but bounded, they are
  limited and differentiated by the degrees of
  their distinct perceptions.) (60)
• each created monad represents the whole
  universe. (62)

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• City of God.
• Souls are living mirrors or images of the
  universe of creatures, but minds are also images
  of the divinity itself, or of the author of
  nature, capable of knowing the system of the
  universe, and imitating something of iteach mind
  being like a little divinity in its own realm.
  (83)
• That is what makes minds capable of entering
  into a kind of society with God (84)

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• From this it is easy to conclude that the
  collection of all minds must make up the city of
  God (85) a moral world within the natural
  world, and the highest and most divine of Gods
  works. (86)

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• If we could understand the order of the universe
  well enough, we would find that it surpasses all
  the wishes of the wisest, and that it is
  impossible to make it better than it is. (90)

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• The vehicle we inhabit, temporarily, the animal
  body which serves as the temporary conveyance of
  the soul we already are and shall be, is mortal,
  animal in many important features of its mortal
  existence. However, there is clearly a higher
  domain, a domain in which temporal relations, as
  people today define them, are surpassed by what
  may be described fairly as an absolutely
  non-linear domain of physical space-time action.
  (PBU)