Hubble Reveals Potential Titanium Oxide Deposits at Aristarchus and Schroter's Valley Rille

Credit: NASA, ESA, and J. Garvin (NASA/GSFC)Aristarchus Crater in False Color

This color composite focuses on the 26-mile-diameter (42-kilometer-diameter) Aristarchus impact crater, and employs ultraviolet- to visible-color-ratio information to accentuate differences that are potentially diagnostic of ilmenite- (i.e, titanium oxide) bearing materials as well as pyroclastic glasses. The symphony of color within the Aristarchus crater clearly shows a diversity of materials — anorthosite, basalt, and olivine. The images were acquired Aug. 21, 2005. The processing was accomplished by the Hubble Space Telescope Lunar Exploration Team at NASA's Goddard Space Flight Center, Northwestern University, and the Space Telescope Science Institute. False-color images were constructed using the red channel as 502/250 nanometers; the green as 502 nanometers; and the blue as 250/658 nanometers. North is at the top in the image.

Credit: NASA, ESA and J. Garvin (NASA/GSFC)

This view of the lunar impact crater Aristarchus and adjacent features (Herodotus crater, Schroter's Valley rille) illustrates the ultraviolet and visible wavelength characteristics of this geologically diverse region of the Moon. The two inset images illustrate one preliminary approach for isolating differences due to such effects as composition, soil maturity, mixing, and impact ejecta emplacement. The color composite in the lower right focuses on the 26-mile-diameter (42-kilometer-diameter) Aristarchus impact crater, and employs ultraviolet- to visible-color-ratio information to accentuate differences that are potentially diagnostic of ilmenite- (i.e, titanium oxide) bearing materials as well as pyroclastic glasses.

The same is the case for the image of a section of Schroter's Valley (rille) in the upper right. Bluer units in these spectral-ratio images suggest enrichment in opaque phases in a relative sense. The magenta color indicates dark mantle material which scientists believe contains titanium-bearing pyroclastic material.

The symphony of color within the Aristarchus crater clearly shows a diversity of materials — anorthosite, basalt, and olivine. The impact crater actually cut through a mare highlands boundary with superposed pyroclastics - a unique geologic setting on the Moon! The distinctive tongue of material extending out of the crater's southeastern rim is thought to be very olivine-rich material, based on Earth-based spectra and Clementine visible and infrared imaging data.

North is at the top in these images.

These images were acquired Aug. 21, 2005. The processing was accomplished by the Hubble Space Telescope Lunar Exploration Team at NASA's Goddard Space Flight Center, Northwestern University, and the Space Telescope Science Institute. False-color images were constructed using the red channel as 502/250 nanometers; the green as 502 nanometers; and the blue as 250/658 nanometers.

(Clementine, USGS slide 11)

Clementine color ratio composite image of Aristarchus Crater on the Moon. This 42 km diameter crater is located on the corner of the Aristarchus plateau, at 24 N, 47 W. Ejecta from the plateau is visible as the blue material at the upper left (northwest), while material excavated from the Oceanus Procellarum area is the reddish color to the lower right (southeast). The colors in this image can be used to ascertain compositional properties of the materials making up the deep strata of these two regions.

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APOLLO

The points of reference for the earth-moon measurement are the earth-based telescope—in this case, the 3.5 meter telescope at Apache Point, and in particular, the intersection of the telescope mount axes—and the small, suitcase-sized retroreflector array placed on the lunar surface by Apollo astronauts (pictured is the Apollo 11 reflector at Tranquility Base). A total of four lunar retroreflectors are functional: three Apollo reflectors from Apollo 11, 14, and 15 (three times bigger than 11 & 14), and one French-built, Soviet landed (unmanned) unit from the Luna 21 mission. A significant part of the challenge of lunar range modeling is converting this point-to-point measurement into a distance between the center-of-mass of the earth and the center-of-mass of the moon. It is only after this reduction that one can consider the interesting part of the problem: the dynamics of the earth-moon-sun system. For more general information on the technique, see this description of how the technique works and why we're performing this experiment.

Location of the reflector landing sites

APOLLO Laser First Light

Another picture from July 24, 2005. Larry Carey is seen standing on the catwalk performing aircraft spotting duties. Bruce Gillespie is the other spotter, hidden by the pine tree. On some viewing screens, the green beam may be barely visible leaving the dome. The beam is about as visible as the Milky Way. Part of Ursa Minor is at right, and Draco at upper left. Photo by Gretchen van Doren.

A picture from the August 2005 run by Gretchen van Doren, showing the laser beam making its way to the (over-exposed) moon. No, the moon is not exploding under the influence of our 2.3 Watt laser! The edge-brightening of the beam can be seen, as the telescope secondary mirror robs the beam of light in its center. Orion is seen at right.

A picture from the June 2006 run showing the back of the telescope, the APOLLO laser enclosure (left), the beam heading moon-ward, and the moon intself. The moon is actually a crescent, but so terrifically overexposed (16 seconds) that it looks rather round.

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Question 4 : What is the structure of Mercury's core?


Credit: NASA/Johns Hopkins University Applied Physics Laboratory/Carnegie Institution of Washington

More recently, Earth-based radar observations of Mercury have also determined that at least a portion of the large metal core is still liquid to this day! Having at least a partially molten core means that a very small but detectable variation in the spin-rate of Mercury has a larger amplitude because of decoupling between the solid mantle and liquid core. Knowing that the core has not completely solidified, even as Mercury has cooled over billions of years since its formation, places important constraints on the thermal history, evolution, and core composition of the planet.

Credit: NASA/Johns Hopkins University Applied Physics Laboratory/Carnegie Institution of Washington

This MESSENGER image was taken from a distance of about 18,000 kilometers (11,000 miles) from the surface of Mercury, at 20:03 UTC, about 58 minutes after the closest approach point of the flyby. The region shown is about 500 kilometers (300 miles) across, and craters as small as 1 kilometer (0.6 mile) can be seen in this image.

The Gravity Field

The Golden Rule: Heart as Feather, is a Heart in Measure

Der Barmherzige Samariter(The Merciful Samaritan) 1632-1633Rembrandt Harmensz. van Rijn 15 July 1606, Leiden – 4 October 1669, Amsterdam) was a Dutch painter, engraver and draftsman.

The Good Samaritan

"A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead with no clothes. A priest happened to be going down the same road, and when he saw the man, and he passed by on the other side. So too, a Levite, when he came to the place and saw him, he too passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and looked after him. The next day he took out two silver coins and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.' "Which of these three do you think was a neighbour to the man who fell into the hands of robbers?" The expert in the law replied, "The one who had mercy on him." Jesus told him, "Go and do likewise."

Ethic of reciprocity

Der gute Samariter (nach Delacroix)1890 Vincent van Gogh (1853–1890)

The ethic of reciprocity, also known as the Golden Rule, is an ethical code that states one has a right to just treatment, and a responsibility to ensure justice for others. Reciprocity is arguably the most essential basis for the modern concept of human rights, though it has its critics.[1] A key element of the golden rule is that a person attempting to live by this rule treats all people, not just members of his or her in-group, with consideration.

The golden rule has its roots in a wide range of world cultures, and is a standard which different cultures use to resolve conflicts[2]; it was present in the philosophies of ancient India, Greece, and China. Principal philosophers and religious figures have stated it in different ways, but its most common English phrasing is attributed to Jesus of Nazareth in the Biblical book of Luke: "Do unto others as you would have them do unto you." The "Do unto others" wording first appeared in English in a Catholic Catechism around 1567, but certainly in the reprint of 1583.[3]

Follow Up to the Economic Manhattan Project

Dr.Conway,  I thought this might be helpful for you to see the whole works. Not often is perspective in science used to arise above what has been normally happening with the economy to see it in a new light. Imagine using the term "Economic Manhattan Project," for us to consider how seriously this undertaking is presented?

 

Photo by Steve Hsu->

The first photo is the morning panel discussion. From left to right, Eric Weinstein, Nouriel Roubini, Richard Freeman and Nassim Taleb.

The Economic Crisis and its Implications for The Science of Economics.

May 1 - 4, 2009
Perimeter Institute

Concerns over the current financial situation are giving rise to a need to evaluate the very mathematics that underpins economics as a predictive and descriptive science. A growing desire to examine economics through the lens of diverse scientific methodologies - including physics and complex systems - is making way to a meeting of leading economists and theorists of finance together with physicists, mathematicians, biologists and computer scientists in an effort to evaluate current theories of markets and identify key issues that can motivate new directions for research. Perimeter Institute was suggested to be the gathering point and conference organizers plan to foster a very careful, dispassionate discussion, in an atmosphere governed by the modesty and open mindedness that characterizes the scientific community.

The conference will begin on May 1, 2009, with a day of talks by leading experts to an invited audience on the status of economic and financial theory in light of the current situation. Three days of private, focused discussions and workshops will ensue, aimed at addressing complex questions and defining future research agendas for the world that can help address and resolve them.

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Perimeter posted some recommended reading as follows:

• Liquidity and Leverage
  September 2007
  Tobias Adrian and Hyun Song Shin


• An Historical Perspective On The Crisis Of 2007-2008
  Cambridge 2008
  Michael D. Bordo


• Origins and Responses to the Crisis
  Berkeley 2008
  Barry Eichengreen


• Information, Liquidity, And The (Ongoing) Panic Of 2007
  Cambridge 2009
  Gary B. Gorton


• Has Financial Development Made the World Riskier?
  September 2005
  Raghuram G. Rajan


• The Financial And The Policy Responses; An Empirical Analysis Of What Went Wrong
  Cambridge 2009
  John B. Taylor

***

This is a follow up to the conference that has already taken place.

PIRSA:C09006 - The Economic Crisis and It's Implications for The Science of Economics

The Perimeter Institute conference on economics is being organized in an effort to better evaluate the state of economics as a predictive and descriptive science in light of the current market crisis. We believe that this requires careful, dispassionate discussion, in an atmosphere governed by the modesty and open mindedness that characterizes the scientific community. To do this we aim to bring leading economists and theorists of finance together with physicists, mathematicians, biologists and computer scientists to evaluate current theories of markets, and identify key issues that can motivate new directions for research. The conference will begin on May 1, 2009, with a day of invited talks by leading experts to a public audience of around 200 on the status of economic and financial theory in light of the crisis. We will then continue for three days of focused discussion and workshops with an invited group of around 30, aimed at defining research agendas that address that question and beginning work on them. See: Welcome to the Economic Manhattan Project

***

Let's keep the issue of economy alive here and the struggle between facets of our society that might develop perspective about a counter culture that exists. This was a inherent struggle diagnosed in Robert Pirsig and John Nash to show, that the ability of any society can become fraught with the struggle to be, always assertively saying who are are by name.

So to continue from the factual explorations science had undertaken, too the story of Angel and Daemons is to realize the struggle society can manifest with itself in an open dialogue with respect to position. It is about being aware first, then knowing that an emotive struggle is to be realized as the ever emotive charge seals memory to its place.

One cannot imagine the full scope with which might respond to criticism about a particular position and point of view. The lesson about Fear is an important one. This distinction needed to be seen in relation to what was being said and could have been mistakenly seen as so.

Yet, it should be noted that while not speaking directly to the fear or that it could it have been thought enduring too, by comment, it was never my intention. That such an action taken by scientist is an example in my books where science is working outside the box to help us see if they can add or change conceptual frameworks that are stuck in the current economic reality.

Learning about Pirsig's use in literary style about rhetoric and oration was a lesson in itself about what and who is speaking. It was about not being stagnant in view of, but taking on the challenge to bring new hope to a current treadmill that mice are running, or "busy bees" are working.

There is a distinction that I had come across in terms of Pessimism and Optimism. It seemingly shows the negative on the one hand, requires one to take stock of, while on the other half of the partnership, is to see that optimism is eventually reached.

One should know that if they take the proper steps in accounting, they can indeed see a brighter future. This in no way should be seen as "fear mongering," but of a responsibility to self and others to check the current situation and to act accordingly.

Of course, you might have seen some of my own pithy attempts at addition? These are listed under the label of Economics. They take to heart that seeing above the dilemma, is to see applicability that would not normally have been entertained.


Emotive Struggle

Is not something we can underscore without realizing the impact such emotions may have on a society as a whole. To see that the ideology of the struggle to become better persons, is to unshackle ourselves from those things which hold and bind us to our current, and existing state of mind. That such brief moments of the real you are the respite with which we seek to advance who we are, is to remind ourselves of the person by name we had become.

Are we then not in appearance locked in the battle to become "another person" amongst the struggles of dualism that perpetuate our continuing to run that wheel of life? It would seem then such "a Daemon" that would appear to exist as a counter culture to advancement, would keep us and forever keep us locked in that dualism. You see?

Seeing the images of emotively charge packets are but the process with which to forever remain in that cyclical universe. Is to realize that going "outside the box" is to shock the system and slap it into recognition of moving away from it's "normal attributive" position. If one were to imagine this cloud gathering itself around anyone, then it would have to appear that it always appeared at one spot continually, while the idea is to shift this perspective and shake it from what it has always known.

The Rhetorician

This raises all sorts of questions, the most basic of which are: “What counts as `looking’ vs. `not looking’?” and “Do we really need a separate law of physics to describe the evolution of systems that are being looked at?” Sean Carroll

Zen and the Art of Motorcycle Maintenance

AN INQUIRY INTO VALUES

Robert M. Pirsig

Afterword

This book has a lot to say about Ancient Greek perspectives and their meaning but there is one perspective it misses. That is their view of time. They saw the future as something that came upon them from behind their backs with the past receding away before their eyes.

When you think about it, that's a more accurate metaphor than our present one. Who really can face the future? All you can do is project from the past, even when the past shows that such projections are often wrong. And who really can forget the past? What else is there to know?

Over the last couple of days my mind seems focused on time lines. It seems I am adjusting perspective, while knowing full well that while the day can be assessed, and so a life. One is facing the past as Pirsig did in writing his book. Imagine him actually looking to his past as it recedes to where the words become "a place" and behind, a sun shines. We see where such an adjustment of thinking here helps one to see what Pirsig was doing.

Plato:

So in that case it was not normal experience that suffered, but what came out of the sickness that allowed an "ultimate realization" that you or I do not have to contend with, but sick men who struggle to search and found something, that normal people would not. So this is why the time line is important to be realized.

It can indeed seem quite confusing but it is an interesting idea here, much as one could be unsettle here with the Chicken before the egg scenario. This took me back to some of the things Sean Carroll wrote. This is not about biology or creationism, but about how perspective has been orientated in a historical sense to how we see it today. For Pirsig and Nash, they had to recount their past in order for us to understand their struggle.

Sean Carroll has a interesting set of four entires about the backwardness of the arrow of time and how it would appear. This is an interesting exercise for me on how perception about the current direction of the universe could have represented "the Egg before the chicken" scenarios.

Incompatible Arrows, I: Martin Amis
Incompatible Arrows, II: Kurt Vonnegut
Incompatible Arrows, III: Lewis Carroll
Incompatible Arrows, IV: F. Scott Fitzgerald

Chicken or Egg

Illustration from Tacuina sanitatis, Fourteenth century

Reverse chronology — narrating a story, or parts of one, backwards in time — is a venerable technique in literature, going back at least as far as Virgil’s Aeneid. Much more interesting is a story with incompatible arrows of time: some characters live “backwards” while others experience life normally.

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PHAEDRUS. - Plato, The Dialogues of Plato, vol. 1 [387 AD]Edition used:

The Dialogues of Plato, vol. 1, translated into English with Analyses and Introductions by B. Jowett, M.A. in Five Volumes. 3rd edition revised and corrected (Oxford University Press, 1892).


Phaedr.I think that I understand you; but will you explain yourself?

Soc.When any one speaks of iron and silver, is not the same thing present in the minds of all?

Phaedr.Certainly.

Soc.But when any one speaks of justice and goodness we part company and are at odds with one another and with ourselves?

Phaedr.Precisely.

Soc.Then in some things we agree, but not in others?

Phaedr.That is true.

Soc.In which are we more likely to be deceived, and in which has rhetoric the greater power?

Phaedr.Clearly, in the uncertain class.

Soc.Then the rhetorician ought to make a regular division, and acquire a distinct notion of both classes, as well of that in which the many err, as of that in which they do not err?

Phaedr.He who made such a distinction would have an excellent principle.

Soc.Yes; and in the next place he must have a keen eye for the observation of particulars in speaking, and not make a mistake about the class to which they are to be referred.

Phaedr.Certainly.

Soc.Love belongs to the debatable class.

Now to which class does love belong—to the debatable or to the undisputed class?

Phaedr.To the debatable, clearly; for if not, do you think that love would have allowed you to say as you did, that he is an evil both to the lover and the beloved, and also the greatest possible good?

Soc.Capital. But will you tell me whether I defined love at the beginning of my speech? for, having been in an ecstasy, I cannot well remember.

Phaedr.Yes, indeed; that you did, and no mistake.

Soc.Lysias should have begun, as I did, by defining love.

Then I perceive that the Nymphs of Achelous and Pan the son of Hermes, who inspired me, were far better rhetoricians than Lysias the son of Cephalus. Alas! how inferior to them he is! But perhaps I am mistaken; and Lysias at the commencement of his lover’s speech did insist on our supposing love to be something or other which he fancied him to be, and according to this model he fashioned and framed the remainder of his discourse. Suppose we read his beginning over again:

Phaedr.If you please; but you will not find what you want.

Soc.Read, that I may have his exact words.
Phaedr.‘You know how matters stand with me, and how, as I conceive, they might be arranged for our common interest; and I maintain I ought not to fail in my suit because I am not your lover, for lovers repent of the kindnesses which they have shown, when their love is over.’
Soc.He begins at the end.

Here he appears to have done just the reverse of what he ought; for he has begun at the end, and is swimming on his back through the flood to the place of starting. His address to the fair youth begins where the lover would have ended. Am I not right, sweet Phaedrus?

Phaedr.Yes, indeed, Socrates; he does begin at the end.

Soc.No order or arrangement of parts in his discourse.

Then as to the other topics—are they not thrown down anyhow? Is there any principle in them? Why should the next topic follow next in order, or any other topic? I cannot help fancying in my ignorance that he wrote off boldly just what came into his head, but I dare say that you would recognize a rhetorical necessity in the succession of the several parts of the composition?

Phaedr.You have too good an opinion of me if you think that I have any such insight into his principles of composition.

Soc.At any rate, you will allow that every discourse ought to be a living creature, having a body of its own and a head and feet; there should be a middle, beginning, and end, adapted to one another and to the whole?

Phaedr.Every discourse should be a living creature, having a body, head, and feet.

Certainly.

Soc.Can this be said of the discourse of Lysias? See whether you can find any more connexion in his words than in the epitaph which is said by some to have been inscribed on the grave of Midas the Phrygian.

Phaedr.What is there remarkable in the epitaph?

Soc.It is as follows:—

 * ‘I am a maiden of bronze and lie on the tomb of Midas;
    * So long as water flows and tall trees grow,
    * So long here on this spot by his sad tomb abiding,
    * I shall declare to passers–by that Midas sleeps below.’

The discourse of Lysias had no more arrangement than the silliest of epitaphs.

Now in this rhyme whether a line comes first or comes last, as you will perceive, makes no difference.
Phaedr.You are making fun of that oration of ours.

Soc.Well, I will say no more about your friend’s speech lest I should give offence to you; although I think that it might furnish many other examples of what a man ought rather to avoid. But I will proceed to the other speech, which, as I think, is also suggestive to students of rhetoric.
Phaedr.In what way?

Soc.The two speeches, as you may remember, were unlike; the one argued that the lover and the other that the non–lover ought to be accepted.

Phaedr.And right manfully.

Soc.You should rather say ‘madly;’ and madness was the argument of them, for, as I said, ‘love is a madness.’
Phaedr.Yes.

Soc.And of madness there were two kinds; one produced by human infirmity, the other was a divine release of the soul from the yoke of custom and convention.

Phaedr.True.

Soc.Four subdivisions of madness—prophetic, initiatory, poetic, erotic.

The divine madness was subdivided into four kinds, prophetic, initiatory, poetic, erotic, having four gods presiding over them; the first was the inspiration of Apollo, the second that of Dionysus, the third that of the Muses, the fourth that of Aphrodite and Eros. In the description of the last kind of madness, which was also said to be the best, we spoke of the affection of love in a figure, into which we introduced a tolerably credible and possibly true through partly erring myth, which was also a hymn in honour of Love, who is your lord and also mine, Phaedrus, and the guardian of fair children, and to him we sung the hymn in measured and solemn strain.

Phaedr.I know that I had great pleasure in listening to you.

Soc.Let us take this instance and note how the transition was made from blame to praise.

Phaedr.What do you mean?

Soc.The myth was a creation of fancy, yet true principles were involved in it: (1) unity of particulars in a single note; (2) natural division into species.

I mean to say that the composition was mostly playful. Yet in these chance fancies of the hour were involved two principles of which we should be too glad to have a clearer description if art could give us one.

Phaedr.What are they?

Soc.First, the comprehension of scattered particulars in one idea; as in our definition of love, which whether true or false certainly gave clearness and consistency to the discourse, the speaker should define his several notions and so make his meaning clear.

Phaedr.What is the other principle, Socrates?

Soc.The second principle is that of division into species according to the natural formation, where the joint is, not breaking any part as a bad carver might. Just as our two discourses, alike assumed, first of all, a single form of unreason; and then, as the body which from being one becomes double and may be divided into a left side and right side, each having parts right and left of the same name—after this manner the speaker proceeded to divide the parts of the left side and did not desist until he found in them an evil or lefthanded love which he justly reviled; and the other discourse leading us to the madness which lay on the right side, found another love, also having the same name, but divine, which the speaker held up before us and applauded and affirmed to be the author of the greatest benefits.The dialectician is concerned with the one and many.

Phaedr.Most true.

Soc.I am myself a great lover of these processes of division and generalization; they help me to speak and to think. And if I find any man who is able to see ‘a One and Many’ in nature, him I follow, and ‘walk in his footsteps as if he were a god.’ And those who have this art, I have hitherto been in the habit of calling dialecticians; but God knows whether the name is right or not. And I should like to know what name you would give to your or to Lysias’ disciples, and whether this may not be that famous art of rhetoric which Thrasymachus and others teach and practise? Skilful speakers they are, and impart their skill to any who is willing to make kings of them and to bring gifts to them.


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The idea here is that the argument can be held in objective analysis as a defining relation to perspective about what is real, in the here and now. So any describing from it's source to something more defined topologically in movement from the vacuum, is a move to a finer substrate of the reality? What shape in the valley? Which one?

While scientifically engaged, "what if" internally you face the past as a lesson in history, and look upon the world, as our sun? Change it up, and the world is our past, while internally a sun shines behind us. This asks that the internal world is configured according to this dimensional perspective. Subjective yes, but allegorical to what any state of mind garners as it rests to it's ideological state?

Heaven

In the modern age of science and space flight the idea that Heaven is a physical place in the observable universe has largely been abandoned.[citation needed] Religious views, however, still hold Heaven as having a dual status as a concept of mind or heart, but also possibly still physically existing in some way on another "plane of existence", dimension, or perhaps at a future time.[citation needed] According to science there are unobservable areas of the universe (everywhere beyond earth's Particle horizon), although by their very nature it is not possible to observe them.

In this examination of "position" we are always facing our past. If we are to examine our scientific position, is this then real in how we analyze all of the experiments that are currently being undertaken?

You see, looking to an event in the cosmos, this orientation of looking back is to place "a measure" between the earth we stand on, and the event. The event is receding as we are gazing. While some of this observation is picked out in Pirsig's afterword, the subsequent revelation given by Socrate to Phaedrus raises some perspective in my mind about what I had always believed.

As I look at the world, it is receding, yet, internally connected as if in a Ambigram of continuous rotation. It has to be symmetrical, in that asymmetry is to move into the world, while internally, it has always been where symmetry resides?

Why move into an objective status of scientific belief that what can exist in relation to the values that science call its dimensional, is the realization that such an existence is as if matched internally according to the degrees of freedom that we match according to the nature I had assigned Colour of Gravity.


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See:

Incompatible Arrows

Our Consciousness can "Contain the Future?"

Memories Arise Out of a Equilibrium

Understanding our Angels and Daemons

So, every "story line" is about a Journey? IN Angel and Demons, we follow the story of Professor Robert Langdon.

The Vatican summons Professor Robert Langdon (Tom Hanks) and Vittoria Vetra (Ayelet Zurer) from CERN to help them solve the Illuminati's threat, save the four preferiti, and find the hidden bomb. Langdon listens to the Illuminati message and deduces that the four cardinals will die at the four altars of the Path of Illumination. See: Angels and Demons

So in relation, I pointed out that Dan's Brown's book which I read, and the  film I have yet to see has it's differences, while we see the transfer from one medium to the next.   Same storyline. Pirsig's touch with the recognition of the Chautauquas, "the traveling tent-show Chautauquas that used to move across America, this America, the one that we are now in, an old-time series of popular talks intended to edify and entertain, improve the mind and bring culture and enlightenment to the ears and thoughts of the hearer."

Anyway, I presented the Dialogues of Plato and the Plays of William Shakespeare as forums in which characters real or imagined, help to move forward the reader under "ideological progressions," as if,  dealing with this inductive/ deductive realization of information and probable outcomes once given the scenarios which are displayed for the mind to entertain.

Earlier in this thread I had mentioned Robert Pirsig and it is here as well I mention, "The Beautiful Mind." Both situations here are recognition of the Demons both indivudals(John Forbes Nash) under go,  as their story written is told in a life lesson and in John Nashes case, a film. Must we recognize that genius courts closely the aberrations of a sane and inquisitive mind, who looses touch with reality. Not so different then, when one who holds to this "other agenda of the Illuminati" in the Angel here Demons story here?

After suffering a nervous breakdown, Pirsig spent time in and out of mental hospitals from 1961 – 1963. After undergoing a psychiatric evaluation, he was diagnosed with paranoid schizophrenia and clinical depression, and was treated with shock therapy. Pirsig had made a progressive recovery and had discontinued psychotherapy in 1964. He later began working as a freelance writer. See: Robert Pirsig

So who was Robert Pirsig's Demon(Daemon)?

The words daemon, dæmon, are Latinized spellings of the Greek δαίμων (daimôn),^[1] used purposely today to distinguish the daemons of Ancient Greek religion, good or malevolent "supernatural beings between mortals and gods, such as inferior divinities and ghosts of dead heroes" (see Plato's Symposium), from the Judeo-Christian usage demon, a malignant spirit that can seduce, afflict, or possess humans See:Daemon (mythology)

If one has the chance to read Robert Pirsig's book Zen and the Art of Motorcycle Maintenance , one should most certainly do so. I had seen this book lying around over the years and never really gave it much notice until a gentlemen spoke to me about the issue of "Quality and the Good."

Being a reader of Plato and seeing this influence in science today, I was after something quite substantial as I look to see how ideas could enter the mind, and that in general, not to conceive of it as an portend of evil( that Daemon), but as an acquisition of the inquiring mind of the student to reveal "a higher wisdom" resides in each of us.

This was part of setting the stage if you might, to recognizing this "dual nature,"  as an inductive/deductive relation we use in our relationship with the world. So in this sense,  a scientific position and responsibility of becoming an open person to receive information,  as you delve ever deeper into the nature of things. I am not saying this is the way it is, just that it is a "point of view" I was able to gather, once one does their  own homework. Pays attention to the politics. What is "self evident?"

So indeed Noise presents a "climatic realization of assumption after assumption." In the real world,  we are only armed with what we are expose too? Is this not the way it seems? Why such medium exposure might be thought of,  as to the "way the world is according too," which point of view. You have to be given the power back for discernment of what it means to you and ever the role of a scientific mind as to inquiry, for being responsible.

The conclusion of the whole matter is just this,—that until a man knows the truth, and the manner of adapting the truth to the natures of other men, he cannot be a good orator; also, that the living is better than the written word, and that the principles of justice and truth when delivered by word of mouth are the legitimate offspring of a man’s own bosom, and their lawful descendants take up their abode in others. Such an orator as he is who is possessed of them, you and I would fain become. And to all composers in the world, poets, orators, legislators, we hereby announce that if their compositions are based upon these principles, then they are not only poets, orators, legislators, but philosophers.

Plato, The Dialogues of Plato, vol. 1 [387 AD] PHAEDRUS.

It is important to know then that Robert Pirsig's Angel or Daemon, was Phaedrus( depends on how you look at it in terms of what was given to Pirsig). As real or imagined the story line in the Journey across America with his son, was the realization of the lost years in an identity that went on a excursion, and never came home until the breakdown. John Nash had his own characters in the film, discovered later on, were the imaginings of a mind,  lost in the battle of what is real with paranoid schizophrenia. For John Nash it was always then later on in dealing with reality the struggle of who John Nash was while facing these imaginary people.

So while I say "real or imagined" one understands fully here that while we had identified the use of characters under the notion of "creative writing of Plato or of Bacon's Shakespeare,"  it was apparent that in the cases that I have sighted of Robert Pirsig and John Nash, that while sick mentally,  genius and brilliance were courted.

While I would point to John Nashes mathematical astuteness while sick, I am more wanting to point out the "Quality and the Good" of Pirsig as I continue. This is an understanding of that finer attribute of theoretical thinking that we ventured too. To see if reality by experimentation thusly engendered, then qualifies. How indeed did progression be marked if it did not allow one to see anew, with a new perspective and experiments are validated. In sociological thinking of our everyday,  how did our assumptions prove we were thinking theoretically, while assessing the politico defalcates of position and inherent of a party? What is the basis of this discernment then we can discriminate the truth of applied rights of constitutions written for democracies were written for freedoms and rights?