In the Republic, Plato sets aside a direct definition of the “good itself” (autò t’agathón). Socrates says that instead we will get something in the nature of the “offspring” (ékgonos) or “interest” (tókos) on the good [Republic, 506 E]. For this “offspring,” Plato offers an analogy: The Good is to the intelligible world, the world of Being and the Forms, as the sun is to the visible world. As light makes vision possible in the material world, and so also opinion about such objects, the Form of the Good “gives their truth to the objects of knowledge and power of knowing to the knower…” [Loeb Classical Library, Plato VI Republic II, translated by Paul Shorey, Harvard University Press, 1935-1970, pp.94-95]. Furthermore, the objects of knowledge derive from the Form of the Good not only the power of being known, but their “very existence and essence” (tò eînaí te kaì hè ousía) [509B], although the Good itself “transcends essence” in “dignity and power” [ibid. pp.106-107]. The word here translated “essence” is ousía, which in Aristotelian terminology is the essence (essentia) of things, i.e. what they are. If Plato has something similar in mind, then the objects of knowledge derive from the good both their existence and their character. See: A Lecture on the Good, by
Kelley L. Ross, Ph.D.
This below was a earlier attempt to define the idea of the Good and Form in context of the painting called Betrayal of Images” by Rene Magritte. 1929 painting on which is written “This is not a Pipe”
(The Fifth Dimension)
Idea of the pipe
Picture of the pipe
The real pipe and form
The fifth dimension was a attempt by myself to explaining the dimensional shift from the four dimension(space-time) to the fifth. Four leads into three was an ancient idea(Quadrivium ad Trivium) that came to mind that we may seek to explain as humanities attempt at perfecting. But at the same time such a descendent from the heaven into the mind of humanity, as the idea. A effective expression of the idea into form.
So such truths were important to me as to how we discover them. I am saying that this is a capable feature in all of us, and it was an attempt to explain how this is done. Deductive Logic while a representation of Aristotle, Aristotle pointed the way toward Plato. Aristotle pointed the way to Plato’s explanation of the Good as it may have meant to Plato and what Aristotle may of disagreed with.
Plato’s use of Socrates in the dialogues was specific to Plato’s explaining what he meant by heaven. This is not a theological revelation for Christianity in my view as to the principles of Plato, as to what heaven meant. But something quite capable as to what heaven may mean as we grasp the understanding of the Good and inspection as to the Theory of Forms.
Indirectly, Aristotle then introduce the idea then of the universal and the particulars?
Distances” Determine Geometry
Describe an object with a table of distances between points.
Describe spacetime with a table of intervals between events
It is not my purpose in this discussion to represent the general theory of relativity as a system that is as simple and as logical as possible, and with the minimum number of axioms; but my main object here is to develop this theory in such a way that the reader will feel that the path we have entered upon is psychologically the natural one, and that the underlying assumptions will seem to have the highest possible degree of security.
“Symmetry breaking illustrated”: – high energy levels (left) the ball settles in the center, and the result is symmetrical. At lower energy levels (right), the overall “rules” remain symmetrical, but the “Mexican hat” potential comes into effect: “local” symmetry inevitably becomes broken since eventually the ball must roll one way (at random) and not another.
If one recognizes such a state as to imply that Heaven exists in such perfection and beauty, then what causes the asymmetry to be broken? Moving into a dualistic notion of operation, would signify a symmetry breaking?
The term “symmetry” derives from the Greek words sun (meaning ‘with’ or ‘together’) and metron (‘measure’), yielding summetria, and originally indicated a relation of commensurability (such is the meaning codified in Euclid’s Elements for example). It quickly acquired a further, more general, meaning: that of a proportion relation, grounded on (integer) numbers, and with the function of harmonizing the different elements into a unitary whole. From the outset, then, symmetry was closely related to harmony, beauty, and unity, and this was to prove decisive for its role in theories of nature. In Plato’s Timaeus, for example, the regular polyhedra are afforded a central place in the doctrine of natural elements for the proportions they contain and the beauty of their forms: fire has the form of the regular tetrahedron, earth the form of the cube, air the form of the regular octahedron, water the form of the regular icosahedron, while the regular dodecahedron is used for the form of the entire universe. The history of science provides another paradigmatic example of the use of these figures as basic ingredients in physical description: Kepler’s 1596 Mysterium Cosmographicum presents a planetary architecture grounded on the five regular solids.Symmetry and Symmetry Breaking –The Concept of Symmetry
Symmetry Breaking, means to measure.
One may need to recognize some aspect of consciousness and its capabilities, and thus, the parameters by which one thinks of how their consciousness operates, can become the limitations that that one applies to all(deluded). This then becomes “an application” to self.
An analogy to this situation might be what is thought to happen to the forces of nature in modern physics, where a single, original, unified force is separated into several forces by “spontaneous symmetry breaking.” The form of consciousness as, according to Brentano and Husserl, the intentional relationship of subject and object, itself represents an asymmetry, breaking the symmetry of an existence where there is no distinction between subject and object. Existence as such is thus broken by the form of consciousness, and it becomes the forms of value, good and evil, right and wrong, the beautiful and the ugly, etc., as these vary independently over and against the simple factual existence of objects in the phenomenal world, or even against each other in the phenomenon of moral dilemmas (i.e. doing right results in evils, while doing wrong results in goods). A Lecture on the Good -http://www.friesian.com/good.htm
Bold added for emphasis by me.
The connection between superfluidity and symmetry breaking has had a glorious history. It has left us a rich legacy of fertile ideas, that seems far from exhaustion. PG 60 Superfluidity and Symmetry Breaking
You have to know what your doing when you apply those constraints to yourself. So maybe, there is this bigger picture.
Pierre Curie (1894): “Asymmetry is what creates a phenomenon.”