Time’s Second Arrow

Every physics undergraduate (and science buff) learns about the arrow of time: entropy increases, disorder accumulates, the universe runs down. It is the directionality that explains why eggs don’t unscramble and why coffee cools to room temperature rather than the reverse. Robert Hazen and Eric Wong’s book Time’s Second Arrow takes its title from a less determined but no less universal counter-tendency; the fact that, locally and persistently, the universe often builds things up. Stars, planets, minerals, molecules… and even perhaps cells, ecosystems, civilizations: each a pocket of accumulating complexity riding against the entropic tide. The book’s project is to advocate that this “second arrow” be given a law of its own, with the same generality that the Second Law of Thermodynamics gives its First.

Their proposal, building on Nobel laureate Jack Szostak’s notion of functional information, is stated plainly:

The Law of Increasing Functional Information: The functional information of a system will increase (i.e., the system will “evolve”) if many different configurations of the system are subjected to selection for one or more functions.

And later, the law is decomposed into three necessary ingredients. They write that evolving systems are:

(1) formed from numerous interacting building blocks with vast numbers of possible configurations, (2) [subject to] processes [that] generate many of those configurations, and (3) [such that] newly generated configurations are subjected to selection.

It is a clean, minimal, and — to a reader who has spent any time with the architecture of evolutionary thought — strikingly familiar structure. It is essentially Darwin’s three-part braid of variation, generation (or propagation), and selection, lifted out of biology entirely and set down as a law for systems of matter and energy.

I had encountered this same three-part braid before, in Tyler Volk’s Quarks to Culture, which describes what he calls combogenesis — the bottom-up construction of ever-higher levels of organization, from quarks to nucleons to atoms to molecules to cells to societies, each level built from combinations of the elements below it. My post Combogenesis and Evolution discusses Volk’s own three-part formulation: propagation, variation, and (natural) selection.

Hazen and Wong’s law, then, is not merely like Volk’s combogenesis — it is close to a formal restatement of it, with one significant addition: functional information gives the third term, selection, an actual unit of measure. Where Volk and Darwin alike leave “selection” as a qualitative filter, Hazen and Wong propose that we can quantify how much information a selected configuration encodes about the function it was selected for. This is a genuine advance, not just a re-description: it turns a metaphor about fitness into something with a number attached, which it critical for science.

And here is where I think the comparison is valuable, rather than just being a pleasant coincidence of vocabulary. Some years ago I proposed a fourfold model of evolution— generation, variation, speciation, and selection — built by analogy to my notion of Structure-Function  (action, part, structure, function) and, more distantly, to Aristotle’s four causes: efficient, material, formal, and final.

Hazen and Wong’s three ingredients map cleanly onto three of these four terms:

Hazen & Wong Struction-Function “My Evolution” Four Causes
Building blocks, elements Parts Variation Material
Generative
processes
Actions Generation Efficient
Selection for
function
Functions Selection Final
No explicit
term
Structures Speciation Formal

What’s missing is *structure* — the term in my fourfold that corresponds to Aristotle’s formal cause, and in evolutionary biology to speciation: the process by which generated and selected configurations become somewhat stabilized into discrete, separated, and semi-persistent kinds, rather than remaining a single continuously varying population.

This is not a small omission, and I don’t think it’s a flaw in Hazen and Wong’s law so much as a genuinely open question their law surfaces. Variation, generation, and selection together can in principle produce a population in continuous flux — configurations being generated, tested, and culled, endlessly, without ever crystallizing into distinct, bounded kinds. What additionally has to happen for *species* of mineral, or *species* of organism, to exist as separated, namable categories, rather than a smear of intermediate forms? In biology, the answer involves reproductive isolation, geography, genetic incompatibility — barriers that *structure* the space of variation into discrete clusters. Does mineralogy have an analogue to this? Does any sufficiently general law of evolving systems need one?

This is where the book’s most novel empirical move becomes philosophically interesting, and not just scientifically. Hazen and Wong calculate functional information for naturally occurring minerals — a domain where, unlike biology, there is no reproduction, no heredity in any genetic sense, and yet there is unmistakably *selection*: certain atomic configurations are stable under given conditions of temperature, pressure, and chemical environment, and others are not. The configurations that persist are, in their framework, of higher functional information than configurations that don’t.

Minerals make an excellent test case for the law precisely because they strip selection down to something close to its physical bedrock — thermodynamic stability — before the added complications of biological selection (predation, mating, competition) enter the picture. But minerals also, conveniently for my purposes, are organized into a taxonomy of discrete *mineral species* — distinct kinds with sharp boundaries, not a continuum. Quartz is quartz; it is not on a sliding scale toward feldspar. If the Law of Increasing Functional Information is sufficient to explain why mineral diversity increases over geological time, does it also explain why minerals fall into discrete kinds at all, or is that an independent fact about crystal chemistry that the law simply inherits for free?

I don’t have a settled answer. But it’s the kind of question that, once you’ve spent time with a four-term model instead of a three-term one, you can’t help but ask.

Thanks to Claude for help in writing this post (and all the em-dashes).

Further Reading:

Robert Hazen, Eric Wong / Time’s Second Arrow

Tyler Volk / Quarks to Culture

https://en.wikipedia.org/wiki/Functional_information

https://en.wikipedia.org/wiki/Eric_Chaisson

Combogenesis and Evolution

The Theory of Evolution

Structure-Function

 

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Bushido

Bushido was a moral code followed by the Samurai class that arose during the Edo period of Japan. The origins of this ethos are generally agreed to be a syncretism arising from various religious and cultural institutions that were extant during that time. Even though the idea of a set number of principles may be questionable, a modern, formalized list of eight was largely popularized in 1900 by Inazo Nitobe in his controversial book “Bushido: The Soul of Japan”. It argued that Bushido was very similar to the Medieval ethos of Western Chivalry.

Core Sources and Influences:

  • Confucianism: Provided the backbone of the code, emphasizing loyalty to the master, duty, and benevolence.
  • Zen Buddhism: Contributed to self-control, mental discipline, and overcoming the fear of death.
  • Shintoism: Cultivated loyalty to the Emperor and respect for ancestors.
  • Feudal Law (Edo Period): The Tokugawa shogunate formally codified these previously unwritten customs into laws, demanding loyalty and strict conduct from the samurai class.
  • “Hagakure” by Yamamoto Tsunetomo: While not listing  eight principles specifically, this text is a primary source for the samurai mindset, emphasizing the “secret” rule of not fearing death.
  • Inazo Nitobe (“Bushido: The Soul of Japan”): Defines the eight core virtues as the cornerstone of samurai ethics to explain Japanese culture to the West.

The Eight Principles (per Nitobe):

  1. Righteousness/Justice (义, Gi)
  2. Heroic Courage (勇, Yū)
  3. Benevolence/Compassion (仁, Jin)
  4. Respect/Politeness (礼, Rei)
  5. Integrity/Honesty (诚, Makoto)
  6. Honor (名誉, Meiyo)
  7. Duty and Loyalty (忠义, Chūgi)
  8. Self-Control (自制, Jisei)

Further Reading:

https://en.wikipedia.org/wiki/Bushido

https://en.wikipedia.org/wiki/Nitobe_Inaz%C5%8D

Bushido’s Eight Virtues

Bushido: The Soul of Japan

Bushido – Living the Way of the Warrior

View at Medium.com

https://www.tofugu.com/japan/bushido/

https://en.wikipedia.org/wiki/Hagakure

https://en.wikipedia.org/wiki/Bushido:_The_Soul_of_Japan

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The Square of Opposition, V2

Further Reading:

V1, from back a ways: The Square of Opposition

The Artful Geometry of Logic

https://logicalgeometry.org/

https://leonardi.logicalgeometry.org/

A database of Aristotelian and logic diagrams including many recent ones:

https://leonardi.logicalgeometry.org/diagrams

Thanks for the nudge to do this V2 : https://www.etsy.com/listing/1124346541/square-of-opposition-sticker-classical

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Aniara

Epic poetry! Opera! Film! Scores and more!

I saw the 2018 Swedish film Aniara recently (on Kanopy), and it did indeed leave an impression. Although I consider myself a fan of science fiction, I had not heard of Harry Martinson’s original work. As I read more about the story of the story, there were many more things to find to read, view, and contemplate.

Further Reading:

https://en.wikipedia.org/wiki/Aniara

https://en.wikipedia.org/wiki/Harry_Martinson

https://en.wikipedia.org/wiki/Aniara_(film)

Download a pdf of Harry Martinson’s Aniara here:

Click to access aniara.pdf

https://www.ips-planetarium.org/page/a_ottandbroman1988

https://www.centauri-dreams.org/aniara_segment/1-angst-science-fiction-and-our-journey-begins/

Voyage to the End of the Universe: Aniara (2018)

Another essay on the film written during the Covid Pandemic:

View at Medium.com

The opera based on the original text and broadcast on TV:

The epic poem read (with introduction) on video:

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Jurgen Habermas

Further Reading:

https://www.npr.org/2026/03/14/nx-s1-5748043/jurgen-habermas-obituary-dead-96-german-philosopher

https://en.wikipedia.org/wiki/J%C3%BCrgen_Habermas

https://en.wikipedia.org/wiki/Communicative_action

https://en.wikipedia.org/wiki/The_Theory_of_Communicative_Action

Thanks for the inspiration: This image

[*2.41, *3.25, *3.26, *3.27, *5.54]

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The Alethiometer

The alethiometer, an important fictional artifact in Philip Pullman’s two fantasy trilogies His Dark Materials and The Book of Dust, is a “truth-telling” device that might well have been inspired by the combinatorial art of Ramon Llull. While most users need years of study and reference books to read the alethiometer, the young heroine Lyra can understand it intuitively because of her innocence and her seeming ability to communicate with the mysterious “Dust”.

Each alethiometer (of the six made) has 36 symbols on its face, and three pointers that can be set to one symbol each. The three symbols pointed to are intended to frame a question or problem that the user has in mind. A fourth pointer is a needle that freely moves, pointing to one symbol or a sequence of them, and those should represent the answer to the query. The 36 symbols are familiar entities, but their meanings are not straightforward.

In the first trilogy, Lyra could operate an alethiometer readily, and use its power to help her navigate her way through a multi-verse of dangers, enemies, and goals. The first trilogy was more like excellent juvenile literature, in that the heroine was able to overcome hardships and achieve the outcome that she thought was best under the circumstances, even though it wasn’t what she wanted to happen. Nevertheless, it ended in a heartbreaking yet satisfying way.

In contrast, the second trilogy was closer to an adult story, not as tidy in its themes or plot lines, and with the lack of a neat resolution. As she grew out of childhood in the second trilogy, she struggled with reading the alethiometer. This was either because her lost innocence, or because adults don’t usually have as much connection to “Dust” (being enclouded by the Dust that surrounds them), or because of her estrangement to her personal daemon or soul-spirit.

In this age of blatant lies and misinformation, would that we all could have the power to discern truth from falsehoods, to consult our very own Oracle of Truth. Some think that AI driven by Large Language Models can give us access to veridic and factual knowledge, and perhaps it can. But it seems that AI can be manipulated to bias its “thinking” any which way you like. Easy access to the truth and easy determination of lies may just be a pipe dream of childhood.

Further Reading:

https://en.wikipedia.org/wiki/His_Dark_Materials

https://en.wikipedia.org/wiki/The_Book_of_Dust

https://en.wikipedia.org/wiki/Dust_(His_Dark_Materials)

https://academic.oup.com/book/59756

Click to access alethiometerchart-form-glossaryofmeanings.pdf

[*14.136, *14.142-143]

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The Yoneda Lemma

I’ve been wanting to post about the Yoneda Lemma of Category Theory for a while, and finally decided how to draw my little diagram. Next, I will sketch out the fundamentals of the lemma for you (not the proof though) even though there are many better presentations out there.Then, oddly enough, I wondered what if anything the lemma could tell us about metaphysics. I know this is like using Godel’s Theorem to say things about epistemology (and so a category mistake, ha ha), but I still think it’s worth a thought or two. Apparently others have explored the same idea.

First, one would have to assume that reality can be modeled by some Category, so the Yoneda Lemma could apply to it. This may be in fact be wrong, but apparently Category Theory has been used to model various physical subsystems. If we just go ahead and assume it can, what could the Yoneda Lemma tell us?

  • The Yoneda Lemma suggests an object’s essence (nature, being, identity) is entirely defined by its relationships (called morphisms or arrows in Category Theory) with all other objects in its system (i.e., its category), effectively equating an object with its web of connections. Metaphysically, this supports a structuralist or relational view where an entity has no intrinsic nature independent of its context.
  • The lemma shows that knowing how an object relates to all other objects is equivalent to knowing the object itself. And so if two objects have identical relationships with all other objects, then they are functionally identical (isomorphic). This supports the idea that the existence of a thing is defined by structural behavior rather than intrinsic substance.
  • The lemma works by embedding objects into relational mappings via their “view from elsewhere”—how they appear from the perspective of every other object. This could support a metaphysics where reality is fundamentally perspectival: objects are constituted by the totality of possible perspectives on them. There’s no “view from nowhere” that captures what something is independent of its potential relations.

The lemma was named after Nobuo Yoneda (1930-1996), a Japanese mathematician and computer scientist.

Further Reading:

https://en.wikipedia.org/wiki/Yoneda_lemma

https://ncatlab.org/nlab/show/Yoneda+lemma

https://blog.juliosong.com/linguistics/mathematics/category-theory-notes-14/

https://www.math3ma.com/blog/the-yoneda-lemma

The Yoneda Lemma

 

https://curtjaimungal.substack.com/p/you-are-dual-to-everything-the-yoneda

https://temnoon.com/the-essence-of-relationality-yoneda-lemma-and-the-jeweled-net-of-indra/

https://en.wikipedia.org/wiki/Indra%27s_net

https://equivalentexchange.blog/2014/02/01/relations-all-the-way-down/

[*12.58, *14.160]

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The Doomsday Clock

On the Doomsday Clock, it is 85 seconds before midnight!

Tick… tick… tick… tick…

Further reading:

Home page for the Bulletin of the Atomic Scientists:

Home

PRESS RELEASE: It is 85 seconds to midnight

2026 Doomsday Clock Announcement: Complete Livestream

https://docs.google.com/document/d/1g_Yw1vUXE_qYyAMFWReLt3NMSsIVnSkh/edit?usp=drive_link&ouid=112387792748535695420&rtpof=true&sd=true

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Puella Magi Madoka Magica

The fourth Puella Magi Madoka Magica movie, titled “Puella Magi Madoka Magica the Movie: Walpurgisnacht: Rising” (or “Walpurgis no Kaiten”), is now set for release on August 28, 2026 in Japan, bringing the magical girl series back after over a decade with original staff and studio SHAFT involved.

So the four movies in the series are:

  • Beginnings (2012)
  • Eternal (2012)
  • Rebellion (2013)
  • Walpurgis no Kaiten (2026)

Further Reading:

https://en.wikipedia.org/wiki/Puella_Magi_Madoka_Magica

Madoka Magica confirmed to return in 2026 with new theatrical film

[*12.133]

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A View of the Japanese Notion of Ikigai

Some say the Japanese notion of Ikigai (生き甲斐, literally a reason for being) can be divided into the following four overlapping aspects:

  • Passion (情熱, jōnetsu)
  • Mission (目的, mokuteki)
  • Talent (才能, sainō)
  • Career (職業, shokugyō)

But others say that it’s more complicated than that.

Regardless, I seem to have arranged my diagram differently from everyone else, like I often do. I base my order by analogy with how I’ve arranged the Four Causes and Structure-Function.

Further Reading:

https://en.wikipedia.org/wiki/Ikigai

Héctor García, Francesc Miralles / Ikigai: The Japanese Secret to a Long and Happy Life

https://ikigainotes.com/what-you-know-about-ikigai-is-dead-wrong/

Images of Ikigai being in four overlapping parts…

[*14.126]

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