According to the abstract, the scope of the theory you linked is a subset of RP. :D I find this hilarious because the theory was described as “ridiculously broad”. It seems to attempt to encompass all of O, and may contain interesting insight my work clearly does not contain. But the RP defines a certain scope of things, and everything in this article seems to belong to O, with perhaps some N without clearly differentiating the two. S is missing, which is rather usual in science. From the scientific point of view, it may be hard to understand what Buddhists could conceivably believe to achieve by meditation. They have practiced it for millenia, yet they did not do brain scans that would have revealed its beneficial effects, and they did not perform questionnaires either and compile the results into a statistic. But they believed it is good to meditate, and were not very interested of knowing why it is good. That belongs to the realm of S.
In any case, this illustrates an essential feature of RP. It’s not so much a theory about “things”, you know, cars, flowers, finances, than a theory about what are the most basic kind of things, or about what kind of options for the scope of any theory or statement are intelligible. It doesn’t currently do much more because the algorith part is missing. It’s also not necessarily perfect or anything like that. If something apparently coherent cannot be included to the scope of RP in a way that makes sense, maybe the theory needs to be revised.
Perhaps I could give a weird link in return. This is written by someone who is currently a Professor of Analytic Philosophy at the University of Melbourne. I find the theory to mathematically outperform that of Langan in that it actually has mathematical content instead of some sort of a sketch. The writer expresses himself coherently and appears to understand in what style do people expect to read that kind of text. But the theory does not recurse in interesting ways. It seems quite naive and simple to me and ignores the symbol grounding problem. It is practically an N-type theory, which only allegedly has S or O content. The writer also seems to make exagerrating interpretations of what Nagarjuna said. These exagerrating interpretations lead to making the same assumptions which are the root of the contradiction in CTMU, but The Structure of Emptiness is not described as a Wheeler-style reality theory, so in that paper, the assumptions do not lead to a contradiction although they still seem to misunderstand Nagarjuna.
By the way, I have thought about your way of asking for basic assumptions. I guess I initially confused it with you asking for some sort of axioms, but since you weren’t interested of the formalisms, I didn’t understand what you wanted. But now I have the impression that you asked me to make general statements of what the theory can do that are readily understood from the O viewpoint, and I think it has been an interesting approach for me, because I didn’t use that in the MOQ community, which would have been unlikely to request that approach.
According to the abstract, the scope of the theory you linked is a subset of RP. :D I find this hilarious because the theory was described as “ridiculously broad”. It seems to attempt to encompass all of O, and may contain interesting insight my work clearly does not contain. But the RP defines a certain scope of things, and everything in this article seems to belong to O, with perhaps some N without clearly differentiating the two. S is missing, which is rather usual in science. From the scientific point of view, it may be hard to understand what Buddhists could conceivably believe to achieve by meditation. They have practiced it for millenia, yet they did not do brain scans that would have revealed its beneficial effects, and they did not perform questionnaires either and compile the results into a statistic. But they believed it is good to meditate, and were not very interested of knowing why it is good. That belongs to the realm of S.
In any case, this illustrates an essential feature of RP. It’s not so much a theory about “things”, you know, cars, flowers, finances, than a theory about what are the most basic kind of things, or about what kind of options for the scope of any theory or statement are intelligible. It doesn’t currently do much more because the algorith part is missing. It’s also not necessarily perfect or anything like that. If something apparently coherent cannot be included to the scope of RP in a way that makes sense, maybe the theory needs to be revised.
Perhaps I could give a weird link in return. This is written by someone who is currently a Professor of Analytic Philosophy at the University of Melbourne. I find the theory to mathematically outperform that of Langan in that it actually has mathematical content instead of some sort of a sketch. The writer expresses himself coherently and appears to understand in what style do people expect to read that kind of text. But the theory does not recurse in interesting ways. It seems quite naive and simple to me and ignores the symbol grounding problem. It is practically an N-type theory, which only allegedly has S or O content. The writer also seems to make exagerrating interpretations of what Nagarjuna said. These exagerrating interpretations lead to making the same assumptions which are the root of the contradiction in CTMU, but The Structure of Emptiness is not described as a Wheeler-style reality theory, so in that paper, the assumptions do not lead to a contradiction although they still seem to misunderstand Nagarjuna.
By the way, I have thought about your way of asking for basic assumptions. I guess I initially confused it with you asking for some sort of axioms, but since you weren’t interested of the formalisms, I didn’t understand what you wanted. But now I have the impression that you asked me to make general statements of what the theory can do that are readily understood from the O viewpoint, and I think it has been an interesting approach for me, because I didn’t use that in the MOQ community, which would have been unlikely to request that approach.