Homocentric Universe

SYNTHETIC BIOLOGY IS REDUNDANT:

Welcome to post-Darwinism: AI fires silver bullet for creating new life: In a breakthrough experiment, molecular biologists and tech entrepreneurs have teamed up to write the genetic code of a virus that destroys killer bacteria (Ben Spencer, January 24 2026, Times uk)

For the first time in history, scientists had used artificial intelligence to design the genetic code of a brand-new biological organism. In the lab at Stanford University, California, a new virus, codenamed Evo-Φ2147, was attacking a colony of E.coli bacteria in the petri dish.

Clear spots started appearing on the cloudy mass of bacteria, growing across the dish in expanding circles. It showed that slowly but surely, the new virus was killing the E.coli.

The breakthrough marks a turning point in the accelerating field of synthetic biology, allowing scientists to use AI to draw up the blueprints for entire genomes from scratch. It coincides with the development of a sophisticated new DNA construction technology that can turn those blueprints into reality — building long, complex genetic sequences with up to 100,000 times more accuracy than anything seen before.

Only MAGA is Darwinist any more.

THE REFUGE OF THE INTELLECTUALS:

From Altars to Algorithms: How Science Became the New Religion (Narmin Khalilova, 1/09/26, Miskatonian)

Quantum mechanics is often invoked as a bridge between science and spirituality, but this invocation is usually misunderstood. Quantum theory does not validate mystical claims, nor does it re-enchant the universe in any simple way. What it does do is fracture the fantasy of absolute objectivity. Observation is no longer cleanly separable from reality; the observer is implicated in what is observed. This should have been an invitation to epistemic humility. Instead, it was largely absorbed into more sophisticated forms of control, probability, and prediction. Mystery was not embraced; it was operationalized. The contemporary scientific media landscape plays a decisive role in this transformation. Scientific findings are no longer presented as provisional, contested, and context-dependent. They are packaged as settled truths, moral imperatives, and identity markers. The language of “following the science” replaces the practice of understanding it. Dissent is not debated but moralized. Uncertainty is framed as danger rather than as the very condition of inquiry. In this way, scientism quietly takes on the psychological functions of religion: authority, orthodoxy, heresy, and reassurance in the face of existential anxiety.

This is not a conspiracy, nor is it simply hypocrisy. It is a response to a real human need. When traditional religion collapsed in many parts of the modern world, it left behind not only freedom, but also disorientation. Science filled that vacuum…

BECAUSE IT IS OBSERVED:

Ask Ethan: Why does something exist instead of nothing? (Ethan Siegel, 12/28/25, Big Think)

We are certain that “something” exists. We are certain that if you take away the particles and antiparticles and photons and quanta in a region of space, that empty space will still exist. If you move far away from any sources of mass or energy and clear the space of all external electric, magnetic, and gravitational fields, and prevent any photons or gravitational waves from entering that space, that “physical nothingness” will still exist in that region. And in that region, certain things cannot be removed:

there will still be quantum fields in the vacuum of that empty space,


the fundamental constants and underlying laws of physics will still exist in that empty space,

and there will still be a “zero-point energy” inherent to that space, and it will still possess a finite, positive, and non-zero value.

As far as we can tell, that’s as close to nothing as we can get within our Universe.

You might be able to imagine, in your mind, a state of pure nothingness that’s even more “nothing-like” than this, but that doesn’t represent anything physically real. There’s no experiment you can design that can create such a condition. The best we can say — assuming that we’re sticking to science and not moving into the realm of theology, philosophy, or pure imagination — is that the reason there’s something rather than nothing is that “nothing” cannot exist compatibly within our Universe. Of course, that leads back to the original question: why? And for that, dissatisfying though it is, science has no answer. The Universe is the way it is, and though we strive to understand it as best we can, we are compelled to be humble before the great cosmic unknown.

Why Being Rather Than Nothingness? Part II: While scientific inquiry and advances have changed the world we live in, it does not have the power to penetrate even a centimeter into the primary question of God. (Regis Martin, 12/28/25, Crisis)

There once lived a rather tiresome New England transcendentalist by the name of Margaret Fuller, reputed to have been America’s first feminist, who had fallen early on into the irritating habit of announcing to all and sundry, “I accept the universe!” It was as if she were doing the universe a favor by allowing it to exist. This prompted the tart-tongued Scottish historian Thomas Carlyle to reply, “Gad, she’d better.”

So, yes, there is a universe; and, no, it is not negotiable whether or not we accept it. It’s actually been around for quite a while, by the way, and we’ve simply got to deal with that fact. Nor does it appear to be going away anytime soon, either. But does it do anything? I mean, what is it for? And, more importantly, who’s responsible for its creation?

“Why,” to ask the question posed by Stephen Hawking, who, until his death in 2018 was the world’s most celebrated cosmologist, “does the universe go through all the bother of existing?” And since it does exist, is there anything in the laws of physics to account for that fact? “What is it,” Hawking wants to know, “that breathes fire into the equations and makes a universe for them to govern?”


Now there’s a bit of sleight of hand for you. To go from nothing to something, how does that work? The sheer circularity of the thing reveals a fairly serious want of logic. To blithely insist, for example, as that most eminent thinker Bertrand Russell did in his one sentence summary of the world’s wisdom, “I should say that the universe is just there, and that’s all there is to it,” is really an astonishingly stupid thing to say.

WE ARE ALL DESIGNIST:

China’s single-atom experiment settles the Einstein vs. Bohr debate with new precision (Neetika Walter, Dec 04, 2025, Interesting Engineering)

Using an exquisitely sensitive single-atom interferometer, researchers led by Pan Jianwei have brought Einstein’s 1927 thought experiment into the real world with unprecedented precision.

Their setup shows, once again, that the quantum world refuses to let us see everything at once.

Einstein had argued that it should be possible to determine a photon’s path without destroying its wave interference pattern.

Bohr countered that the universe simply doesn’t work that way as some of its properties are fundamentally incompatible in a single measurement. Nearly 100 years later, the Chinese team found nature siding with Bohr.

No observer, no material world.

APPLIED DARWINISM:

When Christians Follow Nietzsche: Enthusiasm for Nietzsche’s ideal of human excellence and vitality has given rise to calls for manly Christian warriors to flex their superiority. (John Ehrett, November 7, 2025, Plough)

Nietzsche’s critique of Christianity is implicitly grounded in the argument that there is a human goodness that is not the Goodness that is God. Just how is this other-than-divine goodness exemplified?

Nietzsche offers one answer: within the ideal human body, the material manifestation of human perfection. The creative instincts of his Übermensch require a fit vessel, a genetically superior specimen. There is a reason Rand’s heroes were always so aestheticized. While Nietzsche himself resisted racialized interpretations of his thought, his intellectual heirs have not been so restrained. In recent years, few have pushed Nietzsche’s logic to its terminus as boldly as the Yale-trained political philosopher Costin Alamariu, better known as the pseudonymous online provocateur Bronze Age Pervert. For Alamariu, genetic-supremacist politics is not merely an extension of Nietzsche’s thought; it is the dark core of Western philosophy itself. As Alamariu would have it, philosophy begins not in wonder but in eugenics.

This reality, Alamariu argues, was violently suppressed by generations of Greek philosophers, from Plato on, who feared the consequences of revealing the fact of biological political determinism to the masses. This means that the entire tradition of Western thought, the whole “Platonic-Socratic tradition,” was based on a lie, “born in an act of rhetorical obfuscation and conservative cowardice.”

Is this true to Nietzsche’s vision? It’s hard to see why not. Alamariu consciously identifies himself as Nietzsche’s successor, stressing that he is “trying to explain some of the implications of the work of Nietzsche for a world in which he is still the only prophet, and will remain so for some centuries.” And indeed, in Alamariu’s work, the logic of vitalism comes to full flower. For all its veneration of superior human specimens, vitalism ultimately subverts any sense of human exceptionalism, leaving – quite properly – only nature. Where Nietzsche left off, Alamariu simply finishes the job: Ecce simio. Behold the ape.

To address just one aspect of this excellent essay, it seems awfully queer that these guys who believe so fiercely in Darwinism are also such enthusiasts for cosmetic surgery and performance enhancing drugs.

IT’S A HOMOCENTRIC UNIVERSE:

The Tragic God: Love and Mourning at the End of Time (Daniel Gauss, 10/12/25, 3Quarks)


One day, a rabbi came to speak to our teaching staff. I was touched when he singled me out with a friendly gesture, a small, personal act of welcome from a community that had warmly embraced me, and I was happy to be a part of, even though I came from a different religious background.

He said, genuinely smiling widely, “I heard this guy here is quite a mensch! Yes? No?” To my relief my kind and supportive colleagues smiled at me and nodded their heads. “So he’s a good guy? I heard the kids like him. OK.”

The rabbi continued, “Now here’s my question. If I were to put Dan, this good guy, in Antarctica, in a hut with food and water, but no life, no life at all, not even a cockroach, nothing alive for miles around, nothing living that Dan could see, so Dan would be completely isolated, would he still be good?”

It was a clever setup. Most nodded. Some said, “Yeah, of course he would. He’s good, period, wherever he is.” But the rabbi, still smiling, said, “Well, if you think about it, you can’t be ‘good, period’. Goodness without someone to be good to isn’t goodness.”


Then he offered a startling analogy: this, he said, was God’s condition before “creation.” Only with others, with creation, with humanity, could God be good. Goodness needs relationship. Without humanity, God was not good, and God needed to be good. God had just been itching to be good.

WE ARE ALL DESIGNIST:

Is Life a Form of Computation?: Alan Turing and John von Neumann saw it early: the logic of life and the logic of code may be one and the same. (Blaise Agüera y Arcas, MIT Reader)


Although this is seldom fully appreciated, von Neumann was one of the first to establish a deep link between life and computation. Reproduction, like computation, he showed, could be carried out by machines following coded instructions. In his model, based on Alan Turing’s Universal Machine, self-replicating systems read and execute instructions much like DNA does: “if the next instruction is the codon CGA, then add an arginine to the protein under construction.” It’s not a metaphor to call DNA a “program” — that is literally the case.

Of course, there are meaningful differences between biological computing and the kind of digital computing done by a personal computer or your smartphone. DNA is subtle and multilayered, including phenomena like epigenetics and gene proximity effects. Cellular DNA is nowhere near the whole story, either. Our bodies contain (and continually swap) countless bacteria and viruses, each running their own code.

It’s not a metaphor to call DNA a “program” — that is literally the case.

Biological computing is “massively parallel,” decentralized, and noisy. Your cells have somewhere in the neighborhood of 300 quintillion ribosomes, all working at the same time. Each of these exquisitely complex floating protein factories is, in effect, a tiny computer — albeit a stochastic one, meaning not entirely predictable. The movements of hinged components, the capture and release of smaller molecules, and the manipulation of chemical bonds are all individually random, reversible, and inexact, driven this way and that by constant thermal buffeting. Only a statistical asymmetry favors one direction over another, with clever origami moves tending to “lock in” certain steps such that a next step becomes likely to happen.

This differs greatly from the operation of “logic gates” in a computer, basic components that process binary inputs into outputs using fixed rules. They are irreversible and engineered to be 99.99 percent reliable and reproducible.

Biological computing is computing, nonetheless. And its use of randomness is a feature, not a bug. In fact, many classic algorithms in computer science also require randomness (albeit for different reasons), which may explain why Turing insisted that the Ferranti Mark I, an early computer he helped to design in 1951, include a random number instruction. Randomness is thus a small but important conceptual extension to the original Turing Machine, though any computer can simulate it by calculating deterministic but random-looking or “pseudorandom” numbers.

Parallelism, too, is increasingly fundamental to computing today. Modern AI, for instance, depends on both massive parallelism and randomness — as in the parallelized “stochastic gradient descent” (SGD) algorithm, used for training most of today’s neural nets, the “temperature” setting used in chatbots to introduce a degree of randomness into their output, and the parallelism of Graphics Processing Units (GPUs), which power most AI in data centers.

Traditional digital computing, which relies on the centralized, sequential execution of instructions, was a product of technological constraints. The first computers needed to carry out long calculations using as few parts as possible. Originally, those parts were flaky, expensive vacuum tubes, which had a tendency to burn out and needed frequent replacement by hand. The natural design, then, was a minimal “Central Processing Unit” (CPU) operating on sequences of bits ferried back and forth from an external memory. This has come to be known as the “von Neumann architecture.”

Turing and von Neumann were both aware that computing could be done by other means, though. Turing, near the end of his life, explored how biological patterns like leopard spots could arise from simple chemical rules, in a field he called morphogenesis. Turing’s model of morphogenesis was a biologically inspired form of massively parallel, distributed computation. So was his earlier concept of an “unorganized machine,” a randomly connected neural net modeled after an infant’s brain.

These were visions of what computing without a central processor could look like — and what it does look like, in living systems.