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Contrast this with the word “discussion,” which has the same root as “percussion” and “concussion.” It really means to break things up. It emphasizes… - David Bohm
" "Contrast this with the word “discussion,” which has the same root as “percussion” and “concussion.” It really means to break things up. It emphasizes the idea of analysis, where there may be many points of view, and where everybody is presenting a different one – analyzing and breaking up. That obviously has its value, but it is limited, and it will not get us very far beyond our various points of view. Discussion is almost like a ping-pong game, where people are batting the ideas back and forth and the object of the game is to win or to get points for yourself. Possibly you will take up somebody else’s ideas to back up your own – you may agree with some and disagree with others – but the basic point is to win the game. That’s very frequently the case in a discussion.
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About David Bohm
David Joseph Bohm (20 December 1917 – 27 October 1992) was an American-British scientist who has been described as one of the most significant theoretical physicists of the 20th century and who contributed unorthodox ideas to quantum theory, neuropsychology and the philosophy of mind.
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Also Known As
Native Name:
David Joseph Bohm
•
Böhm Dávid József
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Additional quotes by David Bohm
In other words, while they would in general admit that some kinds of statistical laws are consistent with the assumption of further individual laws operating in a broader context, they believe that quantum mechanics could never satisfactorily be regarded as a law of this kind. The statistical features of the quantum theory are thus regarded as representing a kind of irreducible lawlessness of individual phenomena in the quantum domain. All individual laws (e.g. classical mechanics) are then regarded as limiting cases of the probability laws of the quantum theory, approximately valid for systems involving large numbers of molecules.
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As has been seen, fragmentation originates in essence in the fixing of the insights forming our overall self-world view, which follows on our generally mechanical, routinized, and habitual modes of thought about these matters. Because the primary reality goes beyond anything that can be contained in such fixed forms of measure, these insights must eventually cease to be adequate, and will thus give rise to various forms of unclarity or confusion. However, when the whole field of measure is open to original and creative insight, without any fixed limits or barriers, then our overall world views will cease to be rigid, and the whole field of measure will come into harmony, as fragmentation within it comes to an end. But original and creative insight within the whole field of measure is the action of the immeasurable. For when such insight occurs, the source cannot be within ideas already contained in the field of measure but rather has to be in the immeasurable, which contains the essential formative cause of all that happens in the field of measure. The measurable and the immeasurable are then in harmony and indeed one sees that they are both ways of considering the one and undivided whole.
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