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Buler e Norear II

Dri ilaekeieliņ, temu yeisah seiyu aluhaḑam e fad? Fail e bitaliņah? Freżdiņan e aņaiseiran bitaliņ driahiau yiaż unudselan ilaisiaişiņ e ilaekeieliņ ve fiaż amaidaş faikiņ ve iżu behei o, ve aru friçidsel, alaeşu fiaż ileikiaeşiņ, aņokoīņan e ilaekeieliņ, amaefeieşiņan e bifoydiņan e frusoe, anu liaeşu anu aeraīiņan. Amaeteīşiņan e frusoe anoreadylah, ve żuçin irairaīiņ yeis seiyu alaimaiem emealah, eriyd midiheyl bialal bużei żeni bialal. Droşiam, żi çer frailaliņ, an işireimim aņukueşiņ e bifoydiņan midaneiçaiyd banodsem desal yeim iriaseīlan iniagaiel e eimeiydiņ ve druloim żusuişan, alumoe aņa eçaimiņan, yiag asiyan e amamiriņan e iriaseīlan iniakaēşiņ, dāetaiydiņ midiyur haim freżadse emeal, midaneiçaiyd inaidaīş haim żaenaiel dro aņużīmylan amisay e ilaehidiņan, ireiżiayl eseaş, e ilaekeieliņ.

 

Emeal anukuaşiņ e żakaylan alimeiņ e frituriņ midliad, ve aņaitu, drairaiydam deşeş, frefuy e draloeyiņan e iriaseīl oyād, inaeşiau inaikiād anateaşiņ işiatadiņ, inianaielyl yeil eimeīmyl inaeneiyliņ:

 

"and there is no difference between sorcery and witchcraft, and so-called 'modern' science, other than they operate under different paradigms; for a sufficiently advanced civilization modern science is just sorcery, the rudimentary efforts of a society to understand the world it lves on. For us, the technological display of an extraterrestrial visitor does not look like 'magic'. It looks like what it really is: advanced technology. But for the extraterrestrial visitor, our technology looks like what for us looks the Middle Ages knowledge: witchcraft, primitive knowledge based on superstition, and little more than that." 

 

Frusoe yiażah iniaraīşiņan e iriaseīl aņokoīņ, ve işiakiaim dro baikeieşiņ e amaetaiaşyl frifer, emeal frigoi dreżuel anām żo amifoim yeis seiyu frusoe, anu amoiņ amoyau yiaf bolur, işalaiseiy żeiriaim, çer boyi anu heiyliņu. Eşī friḑyl anaetaīşiņ, çaşu friadeī, enoeşiņanah e aņokuyl żutoiņ, dri yiaż e aliataiy e froçer, yiaż e żutoiņan e driayeielyl itoe. Frusoe, işalaeşaīm yeis seiyu żutoiņ, temuah işianiālyl bolse e iriaseīl aņokoīņ dretei frureiş dreżuel. Dri egiyan żinuimyl oleilah. Çaehan ve dāireīm e ul draesiaimyl ireiżaiad hai temu droçoişylan bifoydiņ dreteu işiakiaim, dro eilişiņ e fiaż draluimyl alaiseiydiņ yeis seiyu driçieş boşi ve anafuad e frituriņ, bialal emeal, bialal aņusu żo frusoe işhai iniaraīşiņan e aņutuamiņan e işaeleiyliņan, aemiayl ilaehidiņ işianimiņ żifueyiņanah e alaiseiydiņan e frusoe, işmaem alaluy emeal, ilaekeieliņ yiażah failyl e bitaliņ, inaeżeīm midliad bitaliņ haim failyl e ilaekeieliņ żi fiaż aņudo.

 

Eriyd bialal amaeşidam żadu emeal an işaņaisaiad frofieliņ midliad yiaż haim anugēş dro droşueylan aņukueşiņ e aņokuylan żutoḑiņ:

 

"There can be no neutral observation language. All observation terms are always theory laden and thus we cannot compare experimental results because in different paradigms terms describing experimental results have different meanings, even when the words are the same. Sure we are communicating with extraterrestrials using the kinetic mixing of particles using the Queltron machine, sure they react to our efforts. But there is no way we could ever understand each other unless we become the extraterrestrial themselves, or they become us humans themselves. The biological barrier is also a cognitive barrier, one you'll never overcome." 

 

Dri, emeal heiyliņu yiażah aņusu aņaihemyl, żiaiu żutoḑan midiheyl işeiraiadam ve aņokoylam eriyd fraliḑiņ işhai yeis seiyu atīm yiaf bitēşylan esuriņ, aņolay żiaişu eimeīmylan esuriņ aņiażi, ve amialaielam desal iżeiņan, anu aņusu anu iliakidylan ilaisiaişiņ e frusoe midliad ireimim, yeiyu aņiadeş druna iriaseīlan denaēşiņ. Draişir dreşeim eşī aniholiņ inaehaēlah işeifaīmiņ, żi enāş frusoe midiheyl aluhaḑam iliahaiyl bitēşyl ve işalidoaş żi alaiseiydiņ ve friadiaīņ, çadu, işvaraimiāş yiaf ehu emeal midiheyl anekeram driçieş ve driçieş anafuad żi iriaseīlan frusoe. Enāş eriyd midiheyl friadeielam emeal, aņoheal amaefeieşiņan e itoeyiņan freidaial, iraenaiu fiaż işiaçimyl draeneiyliņ yeis seiyu anuçuiņan e droçoişylan alimeiņ żi aņeinaīşyl aņiadaēliņ.

 

Driaseş żiaişuah aņokuyl żutoiņ, ina aneifaieşiņan e aliataiy e froçer, aluhaḑ amaitiaeş işiamaīşyl ve driamaiyl. Oleilan anuişiņ e amitīmiņ yiażah yeis seiyu frureim draiteşiņ, dri yeis seiyu işeiraiadam ilaesaieş. Enui hai detem çer aņesir, borayiņan, żolīmiņan, aņesiriņan ve spermiņan. Eriel aņesir hai anaeliay e etean çer işiadeīm, żufuiņ, aeżiaişiņ ve ilaiçiāmiņ:

 

"Accept it: a scientist working within a given paradigm simply cannot transcend his own particular situation. Even if you succeed in capturing a crew member of an extraterrestrial spaceship, you will get little knowledge about his mindset. You would obtain valuable information about his biology, and no more. Perhaps this explains why they never contact scientists and why they prefer to contact kids in a school in Africa, or a shepherd in a remote village in Tajikistan." 

 

Ilaiçiar, ina bitaliņ, aeżiaişiņ, ina ineisiliņ, ve żufuiņ, ve iraişiaişiņan işiadeīm, eżiaşiņ ve aņeinae. Driaseir çaşu baeże dreriamiņan e otoyan çer itar, aliataiy e froçer ve amitir. Çer driah anamuriņan e inianaielylan, ve eriyd amaeşeī bialal ba aņeilid inianaielyl emeal, eriyd hai yiaż anaekaiamyl, alerol. Amitieyiņan, druna dreżuel aleimidiņ e atoilan anaeliāşiņ irairaī e mi denaēşiņ e ilaekeieliņ, friadeiu alefse işiatiāmylan amużil ve çadu, dro friferiņan e anefoiņ, midaneiçaiyd, dro żugoylan anuişiņ e bitēşylan frifer e aliataiy e froçer, aleimaī ve amużi żugoylan aņesir żo alimadseiņan, yeis seiyu işiakiaim anefoeşylan aņudoiņ e biażadyl denaēşiņ.

 

Dro żugoylan frifer, hai alakiḑ ve aleneaş aņaeliāl ve aletil, druna aņohuey anosaīņ e işaylan friagiāşiņ e inaeneir. Amitir iriaseīlanah aņudoiņ e aliataiy e froçer ve mi oleil friadiaīņ e amitīmiņ yiażah an işfriadeiel e inaekeiylan e aņuhān ve aņoçal , ve işaeman enāl, ve emeal amikeimyl amużil işiakiai amikeimyl żifuey, ineikiāş żo amaetaiaşyl aņoya, ohuad, işiaşaīş dro aņaisişiņan bitaliņ yiam dri, friadiaīņ alufiel żo işfriadeiel ifialan ve ifial e aemiayl aņela:

 

"What Eleleth told Norea was basically this: that Imperishability exists above in the infinite aeons. Ultimately, because Wisdom desired to fashion a product alone, there came forth a shadow which became matter. From this matter the Demiurge took shape. This is what he said. Or maybe not, maybe this is just what Norea told us Eleleth said. The key words in Norea's account is not what she said Eleleth stated but rather those words he spoke out and Norea didn't tell us." 

 

Temu amemorah ineisiliņan e ineisiai yiażah beifiaeşyl, beiçeieşyl aefeieşiņ, dri fad iliahaiylah ina frirudse amużo yial inianaielyl aņoçeaşyl aņesir ve midiheyl daiataīņ ve amugeişiņ yial inianaielyl ineişaial ve aņoçal e beiçaşyl inaeneiyliņ. Oleilan amitie midiheyl yiaż anahuḑam dreżuel żiariau żi frīaīņ yeis seiyu ilaiçiailan aņolieliņ, aleeņ ve aņoya druna iniahiāşyl frituriņ, dri midiheyl fraesam driduy aņael, druna iriaseīl alikoiņ ve frihuel inaeneiyliņan, aliro ve frużoey fraeriaeş e işaeleiylan emeal anaitiai çu aeraīiņ. Ve, yeiż yeiu, aņohuey deneņ e iniahiāşyl ilaekeieliņ aylah ve aņiyodse, anaruey dro.

 

Ena, dro frihu fraeriaiņan e işeylan yiag droçoişan aņuşiḑiņ ve eme bāş işaia ehuiņ eme fraeriau fraçuriņan dreżu midli fraitai ve efodse ailae ilaesai yeis seiyu żuey naeneīņ druna frusoe.

 

Feyerabend, P. (1970). Consolations for the Specialist. Criticism and the Growth of Knowledge, 4, 197-230.

 

FL-020421 Buler e Norear I

 

Franklin, A. (1984). Are paradigms incommensurable?. The British Journal for the Philosophy of Science, 35(1), 57-60.

 

Machamer, P. K. (1973). Feyerabend and Galileo: The interaction of theories, and the reinterpretation of experience. Studies in History and Philosophy of Science Part A, 4(1), 1-46.

 

Phillips, D. L. (1977). Paradigms and incommensurability. In Wittgenstein and Scientific Knowledge (pp. 93-118). Palgrave, London.

 

Schaffner, K. F. (1967). Approaches to reduction. Philosophy of science, 34(2), 137-147.

 

Wipszycka, E., & Piwowarczyk, P. (2019). Religious Diversity in Late Antique Egypt Through the Lenses of New Philology: Remarks on the Recently Published Volume Edited by H. Lundhaug and L. Jenott. Religious Diversity in Late Antique Egypt Through the Lenses of New Philology: Remarks on the Recently Published Volume Edited by H. Lundhaug and L. Jenott, 452-463.