and Datasets for Artificial Intelligence (AI)
in Game Characters to Demonstrate
(Portions of this paper
accepted for presentation 13-17 September, 2010, at the ECCS'10, European
Conference on Complex Systems at the
Lisbon University Institute, ISCTE, Portugal.)
Aurelius Prudentius Clemens
(born c. 348 A.D.) wrote the poem Psychomachia (Battle for Mansoul)
which described the conflict of vices (bad core behavior) and virtues
(good core behavior). Verdi's opera La Traviata (The
Woman Gone Astray) chronicles a "fallen woman" with brindisi.
In decision theory, decisions are made where an option is chosen over
another option. This process is modeled much like a light switch
which allows electrical current to flow when the light is switched on
or does not allow the current to flow when the light is switched off.
The same switching process
for lights electrophysiologically occurs neurologically in the human
brain. Those logic gates are also used in computers. Only
one option can be chosen at a time. To deny that binary reality
would be in itself a choice that in fact disproves its argument.
The fact that something cannot be both true and not true (false) at
the same time has allowed science of the material realm to be studied
and conclusions made. Ethics, too, has the same foundation for
study and conclusions made from its non-material or transcendent realm.
Ethics is a branch of philosophy
that addresses a system of choosing the behavioral standards of good
or not good (bad) conduct. There are a number of branches of ethical
study, such as meta-ethics and normative ethics, etc. Normative
ethics has virtue
ethics as one of
its three approaches. Virtue ethics emphasizes virtues whereas
deontology emphasizes rules and consequentialism emphasizes the consequences
of actions. Virtue, practical wisdom, and eudaimonia (e.g. Plato's virtue-based happiness ethics) are
three general concepts of virtue ethics.
In no real sense could material,
human hydrocarbons, freely choose between options of good and bad without
the transcendent intellect of being. Wisdom would have had to
have been with the Creator since before time (Prov. 8:12-36) and is
therefore transcendent of time and space. Einstein, in a letter
to Michele Besso, wrote that the distinction between the past, the present,
and the future is only a stubbornly persistent illusion. Then,
there is existence outside of time and space where the Causer of all
effects abides in the now of eternity. This trans-temporal omniscient
God has given perfect prophesy in the Bible (e.g. the nation-state of
Israel, etc.), perfect justice (e.g. Pharaoh charged all innocent Hebrew
male babies be drowned, Ex. 1:22, but he and all his guilty men would
be drowned, Ex. 14:25-31), and perfect intellectual communication (e.g.
the Hebrew letters of Genesis 1:1 equal pi and the Greek letters
of John 1:1 equal e; See Attachment A).
To teach the conceptions of
past, present and future in schools is to teach an ethic's model from
that point of view. Dan Ariely, behavioral economics professor
at both Harvard University and Duke University, considers the IQ and religious
texts of adherents
as important to their chosen ethics. (Ariely's input was
derived from an email exchange with Dallas F. Bell Jr. in June, 2010.)
John Kiriakou, a former U.S. intelligence officer and U.S. senate foreign
relations advisor, recommends that the U.S. develop a more effective
strategy for understanding core comparative religious beliefs as is
found in British and especially Israeli intelligence operations.
(Kiriakou's comments were made in an email exchange with Dallas
F. Bell Jr. during May, 2010.)
Since religions have opposing
views they can't all be correct and produce First World governments.
John Wyatt, a professor of ethics and perinatology at University College
of London, finds that there are important differences between orthodox Jewish bioethics and Christians due to the
the incarnation, redemptive suffering, and resurrection of Christ.
The Golden Rule is stated by
Jesus that all things that we want others to do to us, we should first
do them to others and this is the law of the prophets (Matt. 7:12; Luke
6:31). George Bush, a U.S. president, issued Executive Order 12674
in 1989-90 that set forth the ethical principles for his government
officers and employees. The document was used for many government
entities, such as the Naval Code of Ethics, to establish standards of
ethical conduct which included such transcendent concepts as honesty.
Unlike the U.S. founding document
known as the Declaration of Independence, Bush's document had no link
to the transcendent Creator as the authority for his ethical standards.
Reasonably, there would be no compelling need for anyone to always adhere
to his desires for conduct. If the U.S. government is the sole
authority for conduct of its citizens then the citizens too can steal
private property as the government does in eminent domain actions, citizens
can also lie as government investigators routinely do to win criminal
Elizabeth Thomson, Director
of the Ethical, Legal, and Social Implications (ELSI) Research Program
at the National Human Genome Research Institute, uses the 1979 Belmont
Report to set core parameters for ethics. The Belmont Report uses
principles, such as "respect of persons" and "justice"
etc. (Thomson's remarks were taken from an email exchange
with Dallas F. Bell Jr. from May to June, 2010. This exchange
was facilitated by U.S. Congressman David
"Phil" Roe, M.D.) Julian Savulescu, chair in practical
ethics at the University of Oxford, recommended an independent, competent
strategic body to co-ordinate and oversee the development of ethical
protocols regarding such work as with the Large Hadron Collider (LHC)
at the European Council for Nuclear Research (CERN: Conseil Européen
pour la Recherche Nucléaire) and synthetic biology as at the Venter
Institute. (Savulescu's brief commentary to a complex issue
was made in an email exchange with Dallas F. Bell Jr. in June, 2010.)
It is unclear whether committees and their reports would be given the
authority to determine transcendent ethics for all mankind or whether
it is believed that the ethics of the reports would gain authority due
to their consistency with innate recognition of ethical parameters.
Ironically, a LHC physicist
at CERN, Alvaro De Rüjula indicates that he does not see a need to
create ethical protocols for his research. (De Rüjula's
view was expressed in an email exchange with Dallas F. Bell Jr. in May,
2010.) The Southern Poverty Law Center (SPLC) thinks that
even the topic of pondering their core ethics is unusual. (The
SPLC view by its founder, Morris Dees, was expressed by his staff in
an email exchange in June, 2010.) Whereas PETA's (People
for the Ethical Treatment of Animals) founder, Ingrid Newkirk, uses
Peter Singer's book Animal Liberation for the ethical foundation
for animal rights in general. (Newkirk's view was expressed
by her staff in an email exchange with Dallas F. Bell Jr. from May to
June, 2010.) Peter Singer proposes raising children so they
can be killed to harvest their body parts.
Self-described atheist and
member of the Democratic Socialists of America, Barbara Ehrenreich has
stated publically that she does not believe in the transcendent concept of hope. (Ehrenreich and Dallas F.
Bell Jr. had an email exchange in June, 2010.) Richard Weikart,
professor of history at California State University, explains some nuances
of ethical beliefs. For example, to describe Hitler's Darwinian
ethics, one must consider his biological determinism, his racial determinism,
and his anti-Semitism. Hitler believed, as many modernists and
postmodernists believe, that morality evolved and was a tool for the
struggle for existence. However, Hitler's ethics of biological
determinism is not seen as compatible with postmodernism. (Weikart's
comments were made in an email exchange with Dallas F. Bell Jr. in June,
Postmodern philosophy is skeptical
about binary opposition in structuralism. Meaning, postmodernists
believe, as believers of the Taoist yin and yang principle believe,
that there is no right or wrong, good or bad, truth or untruth which
is self-defeating logic in that it is a truth to say that there is no
knowable truth. This relativism is as old as Satan saying that
God did not mean what He said to Adam and Eve in Eden (Gen. 3).
The binary human brain can
no more operate without truth than a light can work when switched off.
Postmodernists may not or may accept the material euthanasia or eugenics
logic from their anti-capitalist Darwinian beliefs in which people are
hydrocarbon products and products are property that can be bought and
sold in slavery. They may also accept the transcendent of hope
or love when it is convenient for them. It is observed that God
destroys the wisdom of the wise and frustrates the intellect of the
intelligent (I Cor. 1:19).
Postmodernists do seem to agree
that they are post-Christian and post-Zionist as modeled by Voltaire
(Essai sur les Moeurs et l'Esprit des Nations of 1753).
Harvey Chisick, history professor at the University of Haifa, describes
two types of post-Zionism. The first type emanates from a belief
that the State of Israel was made by illegitimate means at the
unjust expense of other people. The second belief is only incidentally
political in that it believes that economic systems etc. should be able
to subordinate the values of the Jewish people. (Chisick had
an email exchange with Dallas F. Bell Jr. in June, 2010.)
Zygmunt Bauman, a philosopher-sociologist,
linked the Holocaust to the core postmodern belief that morality can
exist without an ethical code beyond one's self. John Donne
(Sermon XXII, Folio 0/1640) said the difference between the reason of
man and the instinct of the beast is that the beast does but know, but
the man knows that he knows. The bestial atheist will pretend
that he knows there is no God; but he cannot say that he knows it; for
his knowledge will not stand the battery of an argument from another
nor a ratiocination from himself. He dares not ask himself, who
is it that I pray to in a sudden danger if there is no God? Who
do I swear by? Whom do I tremble and sweat under at midnight and
whom do I curse in the morning?
Voltaire said in Questions
sur les miracles (1765) that those who can make you believe absurdities,
can make you commit atrocities. The auto-da-fé
of William Tyndale is but one example made by likeminded socialists
such as Sir Thomas More. John Napier of Merchiston, discoverer
of logarithms, helped develop reformation Christian ethics.
John Carson Lennox, author
and mathematics' professor at the University of Oxford, often uses
John Gray's material to illustrate the inconsistency of thinking humankind
is special. Gray, an atheist who believes that volition and morality
is an illusion, says that humanism borrows from Christianity the idea
of sanctity of humankind which evolution does not support. Juergen
Habermas, a sociologist and philosopher, explained that the transcendent
notions of justice, human rights etc. of our western society are founded
in a Judea-Christian worldview. New atheists seem to show strong
moral outrage which cannot be grounded since as Hume said you can't
get "ought" from an "is". The idealism of youth seems
to always show a hardwired ethical standard that judges hypocritical
adults harshly. Even the famed atheist Dawkins, who says that
there is no morality, does believe in true and false realities which
are necessary for science which is not a postmodernist belief.
(Lennox's views were expressed by his staff in an email exchange
with Dallas F. Bell Jr. in June, 2010.)
ethics was coined
by Joseph Fletcher, an Episcopal priest that served as president of
the Euthanasia Society of America, and was a member of the American
Eugenics Society and the Association for Voluntary Sterilization.
He attempted to find a middle ground between the binary options of compliance
with God's laws (NLF) and not complying with God's NLF.
A child knows that a simple ballgame cannot be played if every player
plays by their own rules. Love, called the highest ethic, for
God is shown by obedience to His NLF (Rom. 12:9-21). Ethics are
not situational as seen by Daniel's (Hebrew Daniye'l
means judge of God or God is my judge) praying contrary to societal
law (Dan. 6:7-28) or the three Hebrew's that refused to bow to the
idol (Dan. 3:10-30). Nor was Jesus unloving or legalistic when
He turned over the tables in the temple (Matt. 21:12-13). Moses
said that God is a rock and all His ways are judgment. He is a
God of truth (Deut. 32:4).
Michael C. Kearl, a sociology
and anthropology professor at Trinity University, has noted John Leo's
"No-Fault Holocaust" argument that multiculturalism, the concept
that all ethics should be given equal consideration, has led to nonjudgmentalism
and thus instability in American schools. Fuzzy mindedness is
preferred for group membership over rigid adherence to historically
The crime writer, Dorothy Leigh
Sayers, believed in Christian humanism in which human freedom and individualism
are compatible with Christian doctrine. Humanism focuses on human
values and ethics while rejecting Divine authority. Secular humanism
posits that humans are capable of being moral without God and the government
should also reject the ethical authority of God. Secularism is
the concept that the government can and should exist separate from Divine
Though the U.S. Supreme Court
has not defined religion or pornography, it rules on those matters.
In May 2010, the U.S. Supreme Court decided in Graham v. Florida to
use a U.N. law that was not passed by the U.S. congress. In doing
this, U.S. case law is now separated from U.S. constitutional law passed
by its elected representatives in congress. The Supreme Court
can now make any law they choose based solely on their whims.
When every man does what is right in their own eyes (Deut. 12:8; Judg.
17:6; 21:25) they are soon turned over to their own destructive lusts
(Ps. 81:11-12). We know that the legs of the lame are not equal
and so is a parable in the mouth of fools (Prov. 26:7) who say that
there is no God (Ps. 10:4; 14:1; 53:1). Wisdom is too high for
a fool (Prov. 24:7) and as a dog returns to his vomit and so a fool
returns to his folly (Prov. 26:11), echoed by Rudyard Kipling in The Gods of the
Phenomenology is related to ethics but is concerned
with the structures of experience, or consciousness. In that light,
ethics is implied as a voluntary choice to discern among the evidence
of what is good and what is bad. Recently at the Massachusetts
Institute of Technology's brain and cognitive sciences laboratory,
it was found that the brain region of the right temporo-parietal junction
(TPJ) is critical for moral judgments. The TPJ is behind the right
ear and when a magnetic field is noninvasive applied, known as transcranial
magnetic stimulation (TMS), its brain activity is affected. The
electrical current temporarily impedes the nearby brain cells' ability
to fire normally. Testing did not seem to reverse a person's
moral judgments, it just biased them. Moral judgment is not a
single process. It is the result of evaluating a lot of competing
and conflicting data.
Eleonore Stump, philosophy
professor at Saint Louis University, thinks that ethics in the twentieth
century was often characterized by an inattention to issues involving
personal relationships and a particular kind she calls 'Franciscan
knowledge', or second person experiential knowledge. New scientific
information from research of autism and related disorders has begun
to shift focus. (Stump's comments were excerpted from an
email exchange with Dallas F. Bell Jr. in June, 2010.) There
still is little research linking ethics
(The above opinion was made by Gabor
Maté, a medical doctor, in an email exchange with Dallas F.
Bell Jr. in June, 2010.)
Bio-journalist Robert Whitaker
reasons that people diagnosed with schizophrenia are likely to be at
odds with society in terms of behavior and thoughts, which is why their
behavior is seen as much more "negative" than "positive". (Whitaker's
above comment was made in an email exchange with Dallas F. Bell Jr.
in June, 2010.) His recent work has shown the problematic
nature of pharmacological over prescribing of anti-psychotic drugs in
the U.S. The results are longer and more debilitating states from
episodes than are found in countries that properly balance prescribe
drugs and counseling.
Duke University's department
of psychiatry and behavioral science has noted that particular clusters
of symptoms may increase or decrease violence risk in schizophrenia
patients. Violence risk assessment and management in community-based
treatment should concentrate efforts on combining clinical and nonclinical
Cultural theory maintains that
controversies over risk are really over social organization. Risks
cannot be objectively evaluated. Anthony Cox, a mathematics'
professor and holder of many patents in the field of computer science,
recommends the cultural theory model for predictive cases and not just
for prescriptive cases for making rational decision. (Cox's
recommendations were made in an email exchange with Dallas F. Bell Jr.
in July, 2010.)
There are states that are initially
voluntary and then become involuntary, such as drug addiction and demon
possession. Demon possession is not insanity (Matt. 4:24), or
disease (Mark 1:32), and is harmful (Mark 5:1-5). Demons are evil
(Luke 10:17-18), numerous (Mark 5:8-9; Luke 8:30), and are under the
authority of Satan (Matt. 12:24-30). Demons can recognize Jesus
the Christ as the Son of God (Mark 1:23-24; 3:11-12; 5:7; Luke 4:33-34,
41; 8:28), know their destiny (Matt. 8:29-33), and are deceitful (I
If we see, with granularity, the macro
systems of the
church, business, and government) and their subsets as composed of many
micro cogs (people) we can establish a model much like CAD as used by
the engineer Georgeta Haraga for virtual modeling a spur gear (See Attachment
B). Ethics are represented by the teeth in each cog according
to compliance with NLF and are removed when there is no compliance with
NLF (demon possession references for teeth removal in cogs are Matt.
8:28-34; 9:32-33; 12:22-23; 15:22-28; 17:14-21; Mark 1:23-26; 16:9).
The cogs are placed in relation to other cogs in normal relationships
within a macro system or societal institution.
Christopher Ellison, sociology
professor at the University of Texas at Austin, studied the incidence
of domestic violence among Christians. He found that Evangelical
Christians were no more likely to commit acts of domestic violence than
other groups in the general population and regular church goers were
much less likely to commit domestic violence, unless married to non-Evangelical
women. It is not clear that the ethics of Evangelical Christians,
who attend church sporadically or not at all, enjoy any particular decrease
in domestic violence than Catholics or mainline and liberal Protestants.
(Ellison's above findings were discussed in an email exchange with
Dallas F. Bell Jr. in June, 2010.)
Tu quoque (Latin for
"You, too") describes a type of fallacy in logic. The argument
is that if A makes a critical statement P and A
violates P then P is dismissed as untrue. In other
words, someone cannot accuse someone else of lying if that person has
ever lied and even casts doubt that lying is a violation of NLF.
This would, of course, exclude all people from being able to make critical
judgments toward other people and accept the existence of NLF, since
no one has kept all NLF all the time except Jesus the Christ.
Finite and fallible mankind will violate NLF but with redemption can have authority to make critical
statements that are true, such as the example of Paul the Apostle.
Datasets are collections of
data in tabular form in which each column is a variable (choice) and
each row is a value (NLF). The ethics dataset can be collected
from an NLF by acceptance or rejection of that NLF. Those completed
datasets of real persons combine ethics
which can be used for behavioral analysis and predictions for simulations.
General datasets representing
specific religious texts and beliefs can be used for artificial intelligence
(AI) protocols for game characters.
Video games or red
require the implementation of morality in game characters. That
character dataset forms the backbone of the game's entities and is
the basis from which behavioral engines operate. Then the physiology,
psychology, and sociology dimensions, including the innate IQ parameters
relating to tool inventiveness and usage by their categories (lower,
l; average, a; and gifted, g) can lead to character
creation and interaction.
In conclusion, ethics codes
(NLF) can be narrowed by specific datasets which can be modeled or used
for AI behavioral protocols in real and virtual game characters while
serving as a demonstration of the correct methodology of systematic political
science (See Attachment
In math and
the sciences, two widely used dimensionless constants are pi
(π ) and e (Euler's number). Both are transcendental
numbers (i.e. meaning neither can be defined exactly by the ratio of
two integers, nor by any algebraic process). The
Bible's first verse (Genesis 1:1, "In the beginning...") comprises
7 Hebrew words formed from a total of 28 letters.
The number of Greek words in the verse of John 1:1 ("In the beginning...")
is 17, comprising a total of 52 letters.
--The basic calculation of
pi or π for Genesis 1:1 is as follows:
Product of Letters
x Number of Letters / Number of Words
x Number of Words
x 10 to the 34th x
28 / 3.0415352... x
10 to the 17th x 7
x 10 to the 17th
And π =
3.141592654... which is within 0.0012%
--The basic calculation for
'Euler's number' or e in John 1:1 is as follows:
Product of Letters
x Number of Letters / Product
of Words x Number of Words
x 10 to the 75th x 52 /
9.493022414... x 10 to the 35th x
= 4.386850757... x
10 to the 77th
/ 1.61381381... x 10 to the 37th
x 10 to the 40th
And e =
2.718281828... which is within 0.0011%
(The above calculations
were affirmed by Vernon Jenkins, retired math and computer science lecturer
at the now University of Glamorgan, in an email exchange with Dallas
F. Bell Jr. in July, 2010.)
for Modeling the Operator of Schizophrenic Behavior
Mechanism of Societal Operators
(This proposal accepted
for presentation 13-17 September, 2010, at the ECCS'10, European Conference
on Complex Systems at the Lisbon University Institute, ISCTE, Portugal.)
behavior is usually seen as negative, such as committing murder, and
not positive, such as saving a life. That disparity of evidence
is often used in judicial cases to present proof that criminal acts
were committed with the neurologically rational choice of the perpetrator
to not have behaved in a positive manner (See pages 1191-1208 of the
2000 book titled "Principles of Neural Science" by E. Kandel
et al, pages 679-684 of the 2007 book titled "Neuroscience: Exploring
the Brain, 3d ed." by Bear et al,
and pages 148, 341, and 433 of the 2004 book titled "Neuroscience"
by D. Purves et al). This proposal models a schizophrenic
(operator) as a gear or cog whose teeth are general rules of societal
relationships, e.g. to not murder, to not steal, to not lie, etc.
Non-schizophrenic people (operators) within the sphere of the modeled
schizophrenic (the institutions of family, church, business, and government)
are modeled as gears with all their teeth frequently present in relation
to other people. Even though non-schizophrenic people may voluntarily
remove their teeth in relation to other people they do not want to be
murdered, stolen from or lied to. Analysis of the schizophrenic's
rationality against specific rules of relationships can be modeled by
removing teeth from their respective gear. Then, a simulation
of that dysfunctional gear can be shown in operation with an analysis
of surrounding non-schizophrenic functional gears with all their teeth
using CAD or a similar systems simulating software (See the 2009 paper
titled "Mathematical and Virtual Modeling of a Spur Gear" by G.
Haraga). That data can then be a source of both specific past interpolated
behavior and future extrapolated behavioral parameters for predictive
and preventive purposes (See the recent research by Saxelab Social Cognitive
Neuroscience Laboratory at Massachusetts Institute of Technology).
of Systematic Political Science Theory
The field of political science
has begun to acknowledge the importance of incorporating many other
relevant disciplines into its domain of academic studies. Primarily,
those anthropocentric areas are theology, epistemology, psychology,
sociology, and eschatology. Their synthesis provides a new mathematical
model for political scientists called systematic political science.
This systematic approach uses the game theory logic of defining human
behavioral options, derived from natural laws and abilities, to analyze
and predict decision-making outcomes. (For formal economics models
of behavioral game theory, see Camerer 2003.)
Thomas Aquinas wrote that law
is a rule that defines the conduct for an action enforced by an authority.
The ontology of natural laws should then address the following four
logical possibilities. Natural law is either an illusion, self-created,
self-existent, or was created. (1) Violations of natural law result
in consequences and cannot be an illusion. (2) Natural laws are rules
or effects from a cause and cannot be self-created. (3) Likewise, because
natural laws are effects that must have a cause, they are prevented
from being self-existent. (4) David Hume noted that man does not see
the cause of the universe but only the effect, which requires an antecedent
cause. The cause of the effects of natural law has harmony among its
effects and therefore has purpose. Purpose emanates from the design
of intellect. Intellect comes from the personality of a being. That
being, ens necessarium, must transcend its creation because,
if there was a time when nothing existed and now something exists, that
something would have to have preexisted itself to have created itself
from nothing, which is not possible. The creator being of the first
cause of all effects is known theologically as God. This infinite God
must either be accepted by each individual or be rejected and another
standard and authority must be accepted. Mathematical theology in systematic
political science assigns a numerical value to those choices. (For a
philosophical guide to theological concepts, see Sproul 2000.)
The individual choice within
the limited theological options forms each person's weltanschauung.
All people must epistemologically decide what is deemed good and what
is deemed evil from their chosen theology. William Blackstone and John
Locke believed that good comes from God's (natural) laws, and bad
comes from rejecting those laws. The behavioral options of natural law
have been collated historically in the Decalogue and its subsets. They
include adultery, murder, lying, and stealing. A natural law, such as
not to murder, is either accepted as good or is rejected as evil and
murder is accepted. A treebank can be formed from the Decalogue and
other intangible monads (e.g., love and justice). If a dyad of (love,
no justice) is believed, the obvious inconsistency can be evaluated.
A person must believe either (love, justice) or (no love, no justice).
The belief of compliance with the Decalogue or noncompliance with the
Decalogue is the mathematical epistemological value.
The epistemological value is
applied to all people as they pursue their common individual needs from
neurological input. (For the principles of neuroscience, see Kandel
et al. 2000. For a clinical introduction to neurological disorders
that largely exclude behavioral freedom of will, see Pincus and Tucker
2003.) Those hierarchical needs, in ascending order, are survival, economic
security, love and affection, self-esteem, and self-actualization. Each
of those levels is assigned values in mathematical psychology.
Individuals pursuing their
common needs will polarize for efficiency of effort into groups of other
people with the same mathematical values and theological geography.
The four main institutions thus formed are the family, the church, business,
and government. Those institutions have subgroups of education, healthcare,
etc. A nation-state's behavior is based on the values of the groups
that comprise it. (For comprehensive data of current nation-states,
see Area Handbook Series.) If more than fifty percent of the population
has a goal of compliance with all natural law, a First World system
is possible. (For a first-hand description of a newly formed First World
system, see De Tocqueville 2000.) A Second World system is likely
if slightly less than fifty percent accept natural law. If only a few
percent of people in a society have a goal of compliance with natural
law, only an unstable Third World system is possible. (For historical
statistics of recent Third World behavior, see Courtois et al.1999.)
The behavioral direction of
a nation-state is established from the eschatological beliefs for the
present and eternal future of its population. Those beliefs are based
on the initial individual choice of a theology. (For indirect eschatological
connections to theology, see Sproul 2000.) The eschatology is
mathematically valued accordingly.
Each of the mathematical values
determined for theology, epistemology, psychology, sociology, and eschatology
can then be plotted by time period(s) on a graph in the x,
y planes. The I and IV quadrants of the z plane are used
to plot the problem-solving abilities (IQ) of the individuals, institutions,
or nation-states being mapped. Studies in behavioral genetics of monozygotic
and dizygotic twins have demonstrated a high correlation in heritability
of problem-solving abilities. (For an analysis of controversial problem-solving
studies, see Herrnstein and Murray 1994. For a perspective of
brain anatomy, see Damasio 2005. For brain imaging, see Huettel
et al. 2009.)
The behavioral input to the
anthropological maps may be augmented by psychometric instruments, latent
semantic analysis, implicit association tests, polling, data mining,
etc. The three-dimensional results should provide a behavioral arc via
interpolation. That arc can be used to estimate future behavior in degrees
of probabilities for likely decision-making outcomes.
The mapping outcomes can be
analyzed by supercomputer simulations and modeling and red teamed for
validation and verification of results. Computer algorithms are sets
of instructions by finite humans and may or may not perfectly accomplish
the desired task as it terminates in an end-state. (For underlying theorems
concerning incompleteness, see Gödel 1986.) However, advances in technology
and human understanding in the twenty-first century have substantially
augmented qualitative methods with quantitative processes, finally making
a true systematic political science possible.
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