Western ideology, including physics, is based on some version of nominalism and its associated empiricism. Adopting this perspective implies that nothing possesses inherent significance or purpose because such meaning would transcend individual existence and embody a universal essence. Consequently, pursuing meaning must originate from an external source (Godel, Incompleteness). Moreover, the adherence to nominalism, which necessitates materialism, reduces all existence to mere mechanistic determinism. Thus, even if we happen to stumble upon a seemingly arbitrary foothold for meaning, we remain uncertain of its veracity or virtue.
Problem #1: The Problem of the Essence of Space.
The fundamental limitation shared by mechanism and vitalism is what prevents even genuine attempts, as with the article, at a successful synthesis. The inability to think of Energy and its accompanying manifestations (matter) and their delineation. One must go right to the heart of mechanistic thought and demonstrate that where it deals with energy, it does so only indirectly by reducing all energy to caloric (thermal or mass-bound electromagnetic sensible heat gradations) energy, and to Light (local short-range lumination due to degradation of longitudinal systems) and its information content, as in thermodynamics and systems theory.
Problem #2: The Spacialization of Time
For every process - a timing by phase lock of field fluxes (“the phase flow”), red"reductionism persists - not simply by the representation of Space, but by the unremitting spatialization of Time and its reduction to one-dimensionality. It is in the topological level of the embedding procedure, right at the definitions of manifold and continuum, that the fundamental inadequacy of the method arises with respect to its object. The manifold is taken to be merely a mapping surface - instead of the map, its surface, and its depth, which consists of a wave-energy field composed of TWO commensurate, mutually imbricated but DISTINCT manifolds. At this point, only a flat map is produced, which yields an increasing number of excess additive dimensions, which is where string theory (9, 11, or 13) is born. Ehret fails miserably to understand this, but alas, he is not alone by a stretch. Such an approach is destined to fail - unless one is to be content with the metaphor that fields, real matter in real flux, have been turned into. Space and Time must be employed as distinct physical manifolds whose commensurate properties flow directly from the type or nature of the energy interaction - which is to say, from the fine structure of the energy quanta involved. At the bottom, this is a problem subsidiary to the problem of the definition of an energy continuum and the latter’s relationship to discrete discontinuities, that is, Planck-level particulates. In other words, overcoming the failed synthesis of wholism and reductionism is squatting directly at the definition of the space-time continuum.
Therefore, as I see the issue, the very errors in physical theory which the article reviews, are the result of the nominalistic removal of the notion of the Real to be inclusive of the universal, or conceptual. Only a reorientation of physical theory to include the universal (necessary being) will yield greater accuracy for the formalist (contingent being). Additionally, this provide us with a readily apprehendable synthesis of theology, metaphysics and physics and in my case of particular interest, the biophysics of living systems.
Edit: I’ve just encountered Dr. Farrell’s post regarding Tucker Carlson and Dugin, and it appears, we have arrived at the same issue of Nominalism, as I outline in the first paragraph. A very curious simultaneity, indeed.