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Everything can and must be thought of as a clock. Bitcoin is a ledger of information that serves as a monetary clock. Quantum thermodynamics and related disciplines concern the flow of information and energy, providing the appropriate language to describe clocks. All clocks operate by proof of work to depict the consumption of information/energy. When you truly understand this perspective, it becomes clear that a clock is essentially a thermal machine that creates the illusion of time. Like an engine, a clock uses the flow of energy to perform work, producing exhaust gases in the process. Engines use this energy for propulsion; clocks use it to tick. The exhaust gases in cells are encoded in the CO2 and water created with the amount of heat generated. Entropy, in the form of energy or information, is the quantity whose relentless increase in the universe is closely associated with the arrow of time.
A clock is anything that undergoes irreversible changes: changes where energy is distributed among more particles or over a larger area. Energy tends to dissipate, and entropy, a measure of this dissipation, tends to increase, simply because there are many more ways for energy to spread out than for it to be highly concentrated.
Since all clocks operate by proof of work, it should be clear why you would not want your money denominated in a proof-of-stake currency.
How do you create the concept of a singular time if your system spans the galaxy? How do you measure time in a timeless realm? To answer these questions, we need to closely examine the concept of time itself and how cells and Bitcoin handle it. The physics of organisms creates time for cells. Cellular organization creates time by using sunlight. Sunlight or the photons that comprise it are timeless. They never experience time. As for Bitcoin, money in the form of tokens is timeless, but monetary ledgers are not.
Bitcoin does the same. Bitcoin creates its own time: block time, more commonly known as block height. Block height allows Bitcoin to track things: cells and Bitcoin are decentralized timekeepers that track energy and information. There are two decentralized systems, one naturally created by evolution and the other by humans. Here is an irony: there is no absolute time in a decentralized system. Absolute time exists only in the Newtonian mechanistic world that Einstein disrupted in 1905 with the theory of relativity.
Bitcoin and cells uses causality and unpredictability to build its own sense of now. Timekeeping devices have transformed civilizations more than once. As Lewis Mumford pointed out in 1934: “The clock, not the steam-engine, is the key-machine of the modern industrial age.” Today, it is again a timekeeping device that is transforming our civilization: a clock, not computers, is the true key-machine of the modern informational age. And this clock is Bitcoin.
---
I encourage you to read the book by Valery Chalidze (1938-2018) titled *Entropy Demystified: Order, Life & Money* (2000), written eight years before Bitcoin.
A clock is anything that undergoes irreversible changes: changes where energy is distributed among more particles or over a larger area. Energy tends to dissipate, and entropy, a measure of this dissipation, tends to increase, simply because there are many more ways for energy to spread out than for it to be highly concentrated.
Since all clocks operate by proof of work, it should be clear why you would not want your money denominated in a proof-of-stake currency.
How do you create the concept of a singular time if your system spans the galaxy? How do you measure time in a timeless realm? To answer these questions, we need to closely examine the concept of time itself and how cells and Bitcoin handle it. The physics of organisms creates time for cells. Cellular organization creates time by using sunlight. Sunlight or the photons that comprise it are timeless. They never experience time. As for Bitcoin, money in the form of tokens is timeless, but monetary ledgers are not.
Bitcoin does the same. Bitcoin creates its own time: block time, more commonly known as block height. Block height allows Bitcoin to track things: cells and Bitcoin are decentralized timekeepers that track energy and information. There are two decentralized systems, one naturally created by evolution and the other by humans. Here is an irony: there is no absolute time in a decentralized system. Absolute time exists only in the Newtonian mechanistic world that Einstein disrupted in 1905 with the theory of relativity.
Bitcoin and cells uses causality and unpredictability to build its own sense of now. Timekeeping devices have transformed civilizations more than once. As Lewis Mumford pointed out in 1934: “The clock, not the steam-engine, is the key-machine of the modern industrial age.” Today, it is again a timekeeping device that is transforming our civilization: a clock, not computers, is the true key-machine of the modern informational age. And this clock is Bitcoin.
---
I encourage you to read the book by Valery Chalidze (1938-2018) titled *Entropy Demystified: Order, Life & Money* (2000), written eight years before Bitcoin.
I am sending you the summary of the book, written by the author himself, it will be simpler and above all fairer.
---
About This Book
a description of this book which can be found at the beginning of the book, written by the author himself, Valery Chalidze, physicist and human rights defender, who died in 2018. (1938-
Although the concept of entropy has been under discussion for one and a half centuries, its philosophical depth has still not been properly explored and it is still one of the most complicated and controversial concepts of science. Its application to the study of social processes has started only in recent decades and no doubt this trend will continue. The author’s first goal in this book is to provide those who are interested in social studies, but not familiar with physics, with a comprehensible explanation of the concept of entropy. The value of the knowledge of entropy for the social scientist is at least two-fold:
1. Entropy is characteristic of a level of disorder in any statistical system and for this reason can be successfully used for the description of the communication process, music or economic activity as well as the behavior of inanimate matter. In this use, one is dealing with the order and disorder of a system independently of physics: entropic characteristics can be used no matter what makes a system orderly or disorderly, be it the laws of mechanics or our manipulations with symbols, like the alphabet letters of musical notes. The example of the use of the entropy concept as a characteristic of any statistical system is the well known Shannon’s Theory of Information which found its application not only in the technology of communications but in biology, linguistics and other areas.
2. Whenever we are dealing with matter and energy be it heat machines, biology, economy or the use of natural resources, we must take into account the second law of thermodynamics, which states that the level of disorder (entropy) in an enclosed system can not decrease and that one has to spend energy to decrease disorder in any part of the system. The processes of life and social life are characterized by increasing local order, but are still subject to limitation as dictated by the second law of thermodynamics. This brought scientists to the development of the physics of open systems thanks to the ideas of Schrodinger, Prigogine and others. Now we understand that the world is a place where destructive tendencies coexist with creative forces.
For many decades the traditional topic for passionate debate among scientists and moralists has been whether we are masters of our behavior or whether and to what extent we follow biological prescription - instincts. In this book, the author tries to go one step deeper, to the following inquiry: what are the inevitable consequences of the fact that we are built from matter, and how much our willing - together with instinctive - behavior is defined and limited by the laws of physics? Limitations imposed on life, social life, economics and the use of environment by the second law of thermodynamics are particularly interesting.
After an extensive explanation of what entropy is as a measure of disorder, the author shows how entropy can be used as a bulk characteristic to measure order. He introduces the concept of potential order, which characterizes the ability of an open system to become orderly or to create order in another system. Potential order is a property of fields of subatomic particles and atoms which provide for the primary organization of matter. It is also a property of complex molecules within the living cell which provide for the organized behavior of living entities. Further, human will and economic enterprise possess potential order to increase order around us, be it material order or the creation of information.
The author is showing that the second law of thermodynamics is fundamental in putting limitations on certain automatic behavioral patterns of all living creatures - including humans - such as entropy lowering activity and self-isolation from the disorderly matter surrounding us.
The entropic approach permits the author to do further inquiry into the connection between physics and economics. It is well known that the ideas of classical mechanics provided the basis for the development of mathematical economics since the time it was established in the nineteenth century. In recent decades more economists started to realize the limitation of such an approach and started to connect economic thinking with a thermodynamic approach as well as with systems’ theory.
The concept of entropy in relation to economics and sociology was under discussion in the works of Faber, Georgesku-Roegen, and others. More authors started to see the deep analogy of economic development and the behavior of a thermodynamic system. After all, human activity, which is the subject of economic study, is a local entropy lowering process and it is exactly physics which can permit us to see the unavoidable limits of this activity.
The author shows that the low-entropic component of an economy, which is the order producing activity of people, should not be treated in theory the same way as the purely energetic component. On the basis of this, the author shows the limitations for the use of variational calculus in economics, discussing particularly the maximization of utility function.
In his analysis of the monetary measurement of order and potential order, the author shows that some important problems connected with the evaluation of goods produced by economy, inflation and monetary policy come from the fact that the same measuring device—money— is used for both—the purely energetic and low-entropic components of the economy.
---
About This Book
a description of this book which can be found at the beginning of the book, written by the author himself, Valery Chalidze, physicist and human rights defender, who died in 2018. (1938-
Although the concept of entropy has been under discussion for one and a half centuries, its philosophical depth has still not been properly explored and it is still one of the most complicated and controversial concepts of science. Its application to the study of social processes has started only in recent decades and no doubt this trend will continue. The author’s first goal in this book is to provide those who are interested in social studies, but not familiar with physics, with a comprehensible explanation of the concept of entropy. The value of the knowledge of entropy for the social scientist is at least two-fold:
1. Entropy is characteristic of a level of disorder in any statistical system and for this reason can be successfully used for the description of the communication process, music or economic activity as well as the behavior of inanimate matter. In this use, one is dealing with the order and disorder of a system independently of physics: entropic characteristics can be used no matter what makes a system orderly or disorderly, be it the laws of mechanics or our manipulations with symbols, like the alphabet letters of musical notes. The example of the use of the entropy concept as a characteristic of any statistical system is the well known Shannon’s Theory of Information which found its application not only in the technology of communications but in biology, linguistics and other areas.
2. Whenever we are dealing with matter and energy be it heat machines, biology, economy or the use of natural resources, we must take into account the second law of thermodynamics, which states that the level of disorder (entropy) in an enclosed system can not decrease and that one has to spend energy to decrease disorder in any part of the system. The processes of life and social life are characterized by increasing local order, but are still subject to limitation as dictated by the second law of thermodynamics. This brought scientists to the development of the physics of open systems thanks to the ideas of Schrodinger, Prigogine and others. Now we understand that the world is a place where destructive tendencies coexist with creative forces.
For many decades the traditional topic for passionate debate among scientists and moralists has been whether we are masters of our behavior or whether and to what extent we follow biological prescription - instincts. In this book, the author tries to go one step deeper, to the following inquiry: what are the inevitable consequences of the fact that we are built from matter, and how much our willing - together with instinctive - behavior is defined and limited by the laws of physics? Limitations imposed on life, social life, economics and the use of environment by the second law of thermodynamics are particularly interesting.
After an extensive explanation of what entropy is as a measure of disorder, the author shows how entropy can be used as a bulk characteristic to measure order. He introduces the concept of potential order, which characterizes the ability of an open system to become orderly or to create order in another system. Potential order is a property of fields of subatomic particles and atoms which provide for the primary organization of matter. It is also a property of complex molecules within the living cell which provide for the organized behavior of living entities. Further, human will and economic enterprise possess potential order to increase order around us, be it material order or the creation of information.
The author is showing that the second law of thermodynamics is fundamental in putting limitations on certain automatic behavioral patterns of all living creatures - including humans - such as entropy lowering activity and self-isolation from the disorderly matter surrounding us.
The entropic approach permits the author to do further inquiry into the connection between physics and economics. It is well known that the ideas of classical mechanics provided the basis for the development of mathematical economics since the time it was established in the nineteenth century. In recent decades more economists started to realize the limitation of such an approach and started to connect economic thinking with a thermodynamic approach as well as with systems’ theory.
The concept of entropy in relation to economics and sociology was under discussion in the works of Faber, Georgesku-Roegen, and others. More authors started to see the deep analogy of economic development and the behavior of a thermodynamic system. After all, human activity, which is the subject of economic study, is a local entropy lowering process and it is exactly physics which can permit us to see the unavoidable limits of this activity.
The author shows that the low-entropic component of an economy, which is the order producing activity of people, should not be treated in theory the same way as the purely energetic component. On the basis of this, the author shows the limitations for the use of variational calculus in economics, discussing particularly the maximization of utility function.
In his analysis of the monetary measurement of order and potential order, the author shows that some important problems connected with the evaluation of goods produced by economy, inflation and monetary policy come from the fact that the same measuring device—money— is used for both—the purely energetic and low-entropic components of the economy.
It doesn't change anything, I'm French, the AI serves as my translator. 
What might be interesting is to first read Valery Chalidze's book.
https://archive.org/details/entropy-demystified-potential-order-life-and-mone/page/n1/mode/2up
https://medium.com/@Valery_Chalidze/the-entropy-of-social-life-1997-412218a8737f
I find this incredible condescension to focus on the form of the message rather than the substance.
---
BENSON - Valery Nikolaevich Chalidze, 79, a long-time international human-rights activist, died unexpectedly at his home in Benson Wednesday morning, January 3, 2018.
He was born on November 25, 1938 in Moscow, the son of the Prince Nikolai Chalidze and Francheska Yansen.
Chalidze grew up in Moscow and was educated as a physicist at the University of Moscow and University of Tblisi.
Early in his career he became the head of a secret Soviet physics laboratory in Moscow. On November 4, 1970 he, along with two other scientists - Andrei Tverdokhlebov and Andrei Sakharov - founded the Moscow Human Rights Committee, began publishing a samizdatmagazine "bshchestvennye problemy" ("Social Problems"). The Committee was the first non-governmental organizations in the history of the Soviet Union, and offered free legal advice to persons whose human rights had been violated by the Soviet Government, and also to advise the Soviet Government on its legal obligations in regard to human rights under international and Soviet law. In 1972, he was invited to deliver a lecture in the United States at the Georgetown University and NYU, once there he was deprived by the USSR authorities of his Soviet citizenship and prevented from returning to the Soviet Union. He remained in the U.S., and in exile became a resident of Manhattan until 1983 when he and his wife relocated to Benson. He became a U.S. citizen in 1979.
He founded and was president of Khronika Press, a Russian-language publisher of human-rights material from 1972 until 1992. In 1980 he established Chalidze Publications to publish Russian-language books and human-rights periodicals that were banned due to censorship in the USSR, then smuggled into that country for readers there. He retired from those endeavors in 2000.
Chalidze has written more than twenty books on human rights and theoretical physics, including To Defend These Rights (1974), Criminal Russia (1977), Entropy Demystified: Potential Order, Life and Money (2000), and Mass and Electric Charge in the Vertex Theory of Matter(2001) and the co-editor of Papers on Soviet Law (1977-81). He was the author and published several articles in the New York Times, Washington Post and several other newspapers defending human rights.
He enjoyed cooking, designing and building homes, and designing and casting jewelry.
Chalidze received a MacArthur Fellowship in recognition of his work in international human rights.
He developed the Vortex Theory of Matter. Since its publication ten years ago, the large volume of information received via space telescopes and Voyager seems to substantiate this theory.
He was predeceased by his parents.
A celebration of his life will be held on Sunday January 7, 2017, from 1 p.m. until 3 p.m. at the Fair Haven Inn.
---
Good reading
What might be interesting is to first read Valery Chalidze's book.
https://archive.org/details/entropy-demystified-potential-order-life-and-mone/page/n1/mode/2up
https://medium.com/@Valery_Chalidze/the-entropy-of-social-life-1997-412218a8737f
I find this incredible condescension to focus on the form of the message rather than the substance.
---
BENSON - Valery Nikolaevich Chalidze, 79, a long-time international human-rights activist, died unexpectedly at his home in Benson Wednesday morning, January 3, 2018.
He was born on November 25, 1938 in Moscow, the son of the Prince Nikolai Chalidze and Francheska Yansen.
Chalidze grew up in Moscow and was educated as a physicist at the University of Moscow and University of Tblisi.
Early in his career he became the head of a secret Soviet physics laboratory in Moscow. On November 4, 1970 he, along with two other scientists - Andrei Tverdokhlebov and Andrei Sakharov - founded the Moscow Human Rights Committee, began publishing a samizdatmagazine "bshchestvennye problemy" ("Social Problems"). The Committee was the first non-governmental organizations in the history of the Soviet Union, and offered free legal advice to persons whose human rights had been violated by the Soviet Government, and also to advise the Soviet Government on its legal obligations in regard to human rights under international and Soviet law. In 1972, he was invited to deliver a lecture in the United States at the Georgetown University and NYU, once there he was deprived by the USSR authorities of his Soviet citizenship and prevented from returning to the Soviet Union. He remained in the U.S., and in exile became a resident of Manhattan until 1983 when he and his wife relocated to Benson. He became a U.S. citizen in 1979.
He founded and was president of Khronika Press, a Russian-language publisher of human-rights material from 1972 until 1992. In 1980 he established Chalidze Publications to publish Russian-language books and human-rights periodicals that were banned due to censorship in the USSR, then smuggled into that country for readers there. He retired from those endeavors in 2000.
Chalidze has written more than twenty books on human rights and theoretical physics, including To Defend These Rights (1974), Criminal Russia (1977), Entropy Demystified: Potential Order, Life and Money (2000), and Mass and Electric Charge in the Vertex Theory of Matter(2001) and the co-editor of Papers on Soviet Law (1977-81). He was the author and published several articles in the New York Times, Washington Post and several other newspapers defending human rights.
He enjoyed cooking, designing and building homes, and designing and casting jewelry.
Chalidze received a MacArthur Fellowship in recognition of his work in international human rights.
He developed the Vortex Theory of Matter. Since its publication ten years ago, the large volume of information received via space telescopes and Voyager seems to substantiate this theory.
He was predeceased by his parents.
A celebration of his life will be held on Sunday January 7, 2017, from 1 p.m. until 3 p.m. at the Fair Haven Inn.
---
Good reading
Hello everyone 
I recently came across a fascinating article titled “BITCOIN: THE ENTROPY ENGINE” written by Sydney Bright and published in Bitcoin Magazine.
This reminded me of a book I read a few months ago, “Entropy Demystified: Order, Life & Money” written in 2000 by Valery Chalidze (1938-2018), a physicist and human rights activist. In his book, Chalidze explores how the concepts of entropy can be applied to various aspects of life, including economics and money.
This brings me to an intriguing question: Is it possible that Bitcoin is the work of a physicist?
Chalidze, with his expertise in physics and his interest in human rights and economics, could he have envisioned or even influenced the idea of Bitcoin, a digital currency secured by complex mathematical & physical principles?
I’m curious to hear your thoughts and if you have read Sydney Bright’s article. Do you think there could be a connection between the scientific concepts of entropy explored by Chalidze and the foundations of Bitcoin? Your insights and theories are welcome!
Thank you in advance for your responses.
I recently came across a fascinating article titled “BITCOIN: THE ENTROPY ENGINE” written by Sydney Bright and published in Bitcoin Magazine.
This reminded me of a book I read a few months ago, “Entropy Demystified: Order, Life & Money” written in 2000 by Valery Chalidze (1938-2018), a physicist and human rights activist. In his book, Chalidze explores how the concepts of entropy can be applied to various aspects of life, including economics and money.
This brings me to an intriguing question: Is it possible that Bitcoin is the work of a physicist?
Chalidze, with his expertise in physics and his interest in human rights and economics, could he have envisioned or even influenced the idea of Bitcoin, a digital currency secured by complex mathematical & physical principles?
I’m curious to hear your thoughts and if you have read Sydney Bright’s article. Do you think there could be a connection between the scientific concepts of entropy explored by Chalidze and the foundations of Bitcoin? Your insights and theories are welcome!
Thank you in advance for your responses.
Satoshi Nakamoto was most likely the physicist and defender of human rights: Valery Chalidze (1938-2018)
Powerful clues: his 2000 book --> Entropy Demystified: Potential Order, Life and Money // especially chapter 11.
The book is no longer available in paper format, but is available on waybackmachine as a pdf. I don't know if I can put the link here so search for "Valery Chalidze twitter", you'll find on X a compilation of his work and the link to the book.
Satoshi Nakamoto was not a computer scientist by trade in my opinion but a physicist, like Isaac Newton. I invite you to watch Jack Miller's latest video, which corroborates this thesis.
Powerful clues: his 2000 book --> Entropy Demystified: Potential Order, Life and Money // especially chapter 11.
The book is no longer available in paper format, but is available on waybackmachine as a pdf. I don't know if I can put the link here so search for "Valery Chalidze twitter", you'll find on X a compilation of his work and the link to the book.
Satoshi Nakamoto was not a computer scientist by trade in my opinion but a physicist, like Isaac Newton. I invite you to watch Jack Miller's latest video, which corroborates this thesis.
It's really well done, the author seems to know quite a few elements of Satoshi culture, like certain expressions and three purely British words. But you forgot, for example, that Satoshi never wrote "email" but "e-mail", like this: https://web.archive.org/web/20000817014127/http://www.chalidze.com/
https://satoshi.nakamotoinstitute.org/posts/bitcointalk/288/
https://satoshi.nakamotoinstitute.org/emails/bitcoin-list/28/
https://satoshi.nakamotoinstitute.org/emails/cryptography/18/
On the other hand, here is the summary he makes of version 0.3 to understand what seems important to him in Bitcoin:
---
https://satoshi.nakamotoinstitute.org/emails/bitcoin-list/30/#selection-9.1-65.12
---
bitcoin-list] Bitcoin 0.3 released!
2010-07-06 21:53:53 UTC - Original Email - View in Thread
Announcing version 0.3 of Bitcoin, the P2P cryptocurrency! Bitcoin is a
digital currency using cryptography and a distributed network to replace
the need for a trusted central server. Escape the arbitrary inflation
risk of centrally managed currencies! Bitcoin's total circulation is
limited to 21 million coins. The coins are gradually released to the
network's nodes based on the CPU power they contribute, so you can get a
share of them by contributing your idle CPU time.
What's new:
- Command line and JSON-RPC control
- Includes a daemon version without GUI
- Transaction filter tabs
- 20% faster hashing
- Hashmeter performance display
- Mac OS X version (thanks to Laszlo)
- German, Dutch and Italian translations (thanks to DataWraith, Xunie
and Joozero)
Get it at http://www.bitcoin.org, and read the forum to find out more.
---
Entropy Demystified: Potential Order, Life and Money (2000 - read this ******* book please)
//
Creating Money (p.181)
The drive to produce whatever has more liquidity is understandable. If a certain commodity plays the role of money then the desire to produce that commodity directly does not surprise us. We also can expect governments openly or secretly to print money when they are short of it. But society also came out with a way to create money without producing anything physically.
As a useful economic practice it was probably discovered in the middle ages somewhere in Europe by some dishonest jeweler who abused the trust of those people who were giving him gold for safekeeping. Instead of safekeeping it, he started to loan that gold to other customers for a fee. Imagine the surprise and anger of some nobleman who gave that jeweler his coins in order not to lose them in gambling, if he would find out that the jeweler himself is gambling with those coins! Still it is exactly what was happening and the calculation of such a jeweler for most of the cases was correct: there is quite a low probability that one day all the depositors will come and demand all their money. Still, the word “dishonest” Iused to characterize such practice was appropriate as there was no FDIC insurance at that time and there was no real guarantee of safety for such a use of someone else’s money. We know about many bank failures throughout history so the people’s trust was actually abused.
It took extensive economic thinking to understand that what such jewelers were doing at the dawn of European capitalism was actually creating money without the royal privilege to mint. The same creative technique is in use now with symbolic paper money which we deposit in the bank. Theoretically, the exact form of money doesn’t matter, such creation of money could be done even if cattle played the role of money although this technique will not actually increase the physical quantity of cattle. In our time in addition to the traditional use of money deposited in the bank, there are also a variety of newly invented financial instruments which are used to create money. Even a simple contract with the promise to pay in the future does, to some extent, create money as the party in the contract behaves as if it has that money before it actually receives it.
https://web.archive.org/web/20221004134003/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
https://satoshi.nakamotoinstitute.org/posts/bitcointalk/288/
https://satoshi.nakamotoinstitute.org/emails/bitcoin-list/28/
https://satoshi.nakamotoinstitute.org/emails/cryptography/18/
On the other hand, here is the summary he makes of version 0.3 to understand what seems important to him in Bitcoin:
---
https://satoshi.nakamotoinstitute.org/emails/bitcoin-list/30/#selection-9.1-65.12
---
bitcoin-list] Bitcoin 0.3 released!
2010-07-06 21:53:53 UTC - Original Email - View in Thread
Announcing version 0.3 of Bitcoin, the P2P cryptocurrency! Bitcoin is a
digital currency using cryptography and a distributed network to replace
the need for a trusted central server. Escape the arbitrary inflation
risk of centrally managed currencies! Bitcoin's total circulation is
limited to 21 million coins. The coins are gradually released to the
network's nodes based on the CPU power they contribute, so you can get a
share of them by contributing your idle CPU time.
What's new:
- Command line and JSON-RPC control
- Includes a daemon version without GUI
- Transaction filter tabs
- 20% faster hashing
- Hashmeter performance display
- Mac OS X version (thanks to Laszlo)
- German, Dutch and Italian translations (thanks to DataWraith, Xunie
and Joozero)
Get it at http://www.bitcoin.org, and read the forum to find out more.
---
Entropy Demystified: Potential Order, Life and Money (2000 - read this ******* book please)
//
Creating Money (p.181)
The drive to produce whatever has more liquidity is understandable. If a certain commodity plays the role of money then the desire to produce that commodity directly does not surprise us. We also can expect governments openly or secretly to print money when they are short of it. But society also came out with a way to create money without producing anything physically.
As a useful economic practice it was probably discovered in the middle ages somewhere in Europe by some dishonest jeweler who abused the trust of those people who were giving him gold for safekeeping. Instead of safekeeping it, he started to loan that gold to other customers for a fee. Imagine the surprise and anger of some nobleman who gave that jeweler his coins in order not to lose them in gambling, if he would find out that the jeweler himself is gambling with those coins! Still it is exactly what was happening and the calculation of such a jeweler for most of the cases was correct: there is quite a low probability that one day all the depositors will come and demand all their money. Still, the word “dishonest” Iused to characterize such practice was appropriate as there was no FDIC insurance at that time and there was no real guarantee of safety for such a use of someone else’s money. We know about many bank failures throughout history so the people’s trust was actually abused.
It took extensive economic thinking to understand that what such jewelers were doing at the dawn of European capitalism was actually creating money without the royal privilege to mint. The same creative technique is in use now with symbolic paper money which we deposit in the bank. Theoretically, the exact form of money doesn’t matter, such creation of money could be done even if cattle played the role of money although this technique will not actually increase the physical quantity of cattle. In our time in addition to the traditional use of money deposited in the bank, there are also a variety of newly invented financial instruments which are used to create money. Even a simple contract with the promise to pay in the future does, to some extent, create money as the party in the contract behaves as if it has that money before it actually receives it.
https://web.archive.org/web/20221004134003/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
Valery Chalidze (physicist and human rights defender) // with his book Entropy Demystified: Potential Order, Life and Money (2000)
You must read this book to understand how Satoshi created Bitcoin by anchoring it in physics, with proof of work. Make copies of this book (PDF) if it is not possible to obtain it. This is the last source I know of. Download it and copy it.
It can only be found on Wayback Machine, I add a description of this book which can be found at the beginning of the book, written by Valery Chalidze himself, who died in 2018. (1938-
---
Entire book - PDF // Entropy Demystified: Potential Order, Life and Money (2000)
https://web.archive.org/web/20221004134003/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
---
About This Book (Valery Chalidze // 2000)
Although the concept of entropy has been under discussion for one and a half centuries, its philosophical depth has still not been properly explored and it is still one of the most complicated and controversial concepts of science. Its application to the study of social processes has started only in recent decades and no doubt this trend will continue. The author’s first goal in this book is to provide those who are interested in social studies, but not familiar with physics, with a comprehensible explanation of the concept of entropy. The value of the knowledge of entropy for the social scientist is at least two-fold:
Entropy is characteristic of a level of disorder in any statistical system and for this reason can be successfully used for the description of the communication process, music or economic activity as well as the behavior of inanimate matter. In this use, one is dealing with the order and disorder of a system independently of physics: entropic characteristics can be used no matter what makes a system orderly or disorderly, be it the laws of mechanics or our manipulations with symbols, like the alphabet letters of musical notes. The example of the use of the entropy concept as a characteristic of any statistical system is the well known Shannon’s Theory of Information which found its application not only in the technology of communications but in biology, linguistics and other areas.
Whenever we are dealing with matter and energy be it heat machines, biology, economy or the use of natural resources, we must take into account the second law of thermodynamics, which states that the level of disorder (entropy) in an enclosed system can not decrease and that one has to spend energy to decrease disorder in any part of the system. The processes of life and social life are characterized by increasing local order, but are still subject to limitation as dictated by the second law of thermodynamics. This brought scientists to the development of the physics of open systems thanks to the ideas of Schrodinger, Prigogine and others. Now we understand that the world is a place where destructive tendencies coexist with creative forces.
For many decades the traditional topic for passionate debate among scientists and moralists has been whether we are masters of our behavior or whether and to what extent we follow biological prescription - instincts. In this book, the author tries to go one step deeper, to the following inquiry: what are the inevitable consequences of the fact that we are built from matter, and how much our willing - together with instinctive - behavior is defined and limited by the laws of physics? Limitations imposed on life, social life, economics and the use of environment by the second law of thermodynamics are particularly interesting.
After an extensive explanation of what entropy is as a measure of disorder, the author shows how entropy can be used as a bulk characteristic to measure order. He introduces the concept of potential order, which characterizes the ability of an open system to become orderly or to create order in another system. Potential order is a property of fields of subatomic particles and atoms which provide for the primary organization of matter. It is also a property of complex molecules within the living cell which provide for the organized behavior of living entities. Further, human will and economic enterprise possess potential order to increase order around us, be it material order or the creation of information.
The author is showing that the second law of thermodynamics is fundamental in putting limitations on certain automatic behavioral patterns of all living creatures - including humans - such as entropy lowering activity and self-isolation from the disorderly matter surrounding us.
The entropic approach permits the author to do further inquiry into the connection between physics and economics. It is well known that the ideas of classical mechanics provided the basis for the development of mathematical economics since the time it was established in the nineteenth century. In recent decades more economists started to realize the limitation of such an approach and started to connect economic thinking with a thermodynamic approach as well as with systems’ theory.
The concept of entropy in relation to economics and sociology was under discussion in the works of Faber, Georgesku-Roegen, and others. More authors started to see the deep analogy of economic development and the behavior of a thermodynamic system. After all, human activity, which is the subject of economic study, is a local entropy lowering process and it is exactly physics which can permit us to see the unavoidable limits of this activity.
The author shows that the low-entropic component of an economy, which is the order producing activity of people, should not be treated in theory the same way as the purely energetic component. On the basis of this, the author shows the limitations for the use of variational calculus in economics, discussing particularly the maximization of utility function.
In his analysis of the monetary measurement of order and potential order, the author shows that some important problems connected with the evaluation of goods produced by economy, inflation and monetary policy come from the fact that the same measuring device—money— is used for both—the purely energetic and low-entropic components of the economy.
// This message could disappear due to censorship //
You must read this book to understand how Satoshi created Bitcoin by anchoring it in physics, with proof of work. Make copies of this book (PDF) if it is not possible to obtain it. This is the last source I know of. Download it and copy it.
It can only be found on Wayback Machine, I add a description of this book which can be found at the beginning of the book, written by Valery Chalidze himself, who died in 2018. (1938-
---
Entire book - PDF // Entropy Demystified: Potential Order, Life and Money (2000)
https://web.archive.org/web/20221004134003/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
---
About This Book (Valery Chalidze // 2000)
Although the concept of entropy has been under discussion for one and a half centuries, its philosophical depth has still not been properly explored and it is still one of the most complicated and controversial concepts of science. Its application to the study of social processes has started only in recent decades and no doubt this trend will continue. The author’s first goal in this book is to provide those who are interested in social studies, but not familiar with physics, with a comprehensible explanation of the concept of entropy. The value of the knowledge of entropy for the social scientist is at least two-fold:
Entropy is characteristic of a level of disorder in any statistical system and for this reason can be successfully used for the description of the communication process, music or economic activity as well as the behavior of inanimate matter. In this use, one is dealing with the order and disorder of a system independently of physics: entropic characteristics can be used no matter what makes a system orderly or disorderly, be it the laws of mechanics or our manipulations with symbols, like the alphabet letters of musical notes. The example of the use of the entropy concept as a characteristic of any statistical system is the well known Shannon’s Theory of Information which found its application not only in the technology of communications but in biology, linguistics and other areas.
Whenever we are dealing with matter and energy be it heat machines, biology, economy or the use of natural resources, we must take into account the second law of thermodynamics, which states that the level of disorder (entropy) in an enclosed system can not decrease and that one has to spend energy to decrease disorder in any part of the system. The processes of life and social life are characterized by increasing local order, but are still subject to limitation as dictated by the second law of thermodynamics. This brought scientists to the development of the physics of open systems thanks to the ideas of Schrodinger, Prigogine and others. Now we understand that the world is a place where destructive tendencies coexist with creative forces.
For many decades the traditional topic for passionate debate among scientists and moralists has been whether we are masters of our behavior or whether and to what extent we follow biological prescription - instincts. In this book, the author tries to go one step deeper, to the following inquiry: what are the inevitable consequences of the fact that we are built from matter, and how much our willing - together with instinctive - behavior is defined and limited by the laws of physics? Limitations imposed on life, social life, economics and the use of environment by the second law of thermodynamics are particularly interesting.
After an extensive explanation of what entropy is as a measure of disorder, the author shows how entropy can be used as a bulk characteristic to measure order. He introduces the concept of potential order, which characterizes the ability of an open system to become orderly or to create order in another system. Potential order is a property of fields of subatomic particles and atoms which provide for the primary organization of matter. It is also a property of complex molecules within the living cell which provide for the organized behavior of living entities. Further, human will and economic enterprise possess potential order to increase order around us, be it material order or the creation of information.
The author is showing that the second law of thermodynamics is fundamental in putting limitations on certain automatic behavioral patterns of all living creatures - including humans - such as entropy lowering activity and self-isolation from the disorderly matter surrounding us.
The entropic approach permits the author to do further inquiry into the connection between physics and economics. It is well known that the ideas of classical mechanics provided the basis for the development of mathematical economics since the time it was established in the nineteenth century. In recent decades more economists started to realize the limitation of such an approach and started to connect economic thinking with a thermodynamic approach as well as with systems’ theory.
The concept of entropy in relation to economics and sociology was under discussion in the works of Faber, Georgesku-Roegen, and others. More authors started to see the deep analogy of economic development and the behavior of a thermodynamic system. After all, human activity, which is the subject of economic study, is a local entropy lowering process and it is exactly physics which can permit us to see the unavoidable limits of this activity.
The author shows that the low-entropic component of an economy, which is the order producing activity of people, should not be treated in theory the same way as the purely energetic component. On the basis of this, the author shows the limitations for the use of variational calculus in economics, discussing particularly the maximization of utility function.
In his analysis of the monetary measurement of order and potential order, the author shows that some important problems connected with the evaluation of goods produced by economy, inflation and monetary policy come from the fact that the same measuring device—money— is used for both—the purely energetic and low-entropic components of the economy.
// This message could disappear due to censorship //
Did you know about the book?
Entropy Demystified: Potential Order, Life and Money (2000)
It can only be found on Wayback Machine, I add a description of this book which can be found at the beginning of the book, written by the author himself, Valery Chalidze, physicist and human rights defender, who died in 2018. (1938-
Good reading
---
Entire book - PDF // Entropy Demystified: Potential Order, Life and Money (2000)
https://web.archive.org/web/20221004134003/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
---
About This Book
Although the concept of entropy has been under discussion for one and a half centuries, its philosophical depth has still not been properly explored and it is still one of the most complicated and controversial concepts of science. Its application to the study of social processes has started only in recent decades and no doubt this trend will continue. The author’s first goal in this book is to provide those who are interested in social studies, but not familiar with physics, with a comprehensible explanation of the concept of entropy. The value of the knowledge of entropy for the social scientist is at least two-fold:
1. Entropy is characteristic of a level of disorder in any statistical system and for this reason can be successfully used for the description of the communication process, music or economic activity as well as the behavior of inanimate matter. In this use, one is dealing with the order and disorder of a system independently of physics: entropic characteristics can be used no matter what makes a system orderly or disorderly, be it the laws of mechanics or our manipulations with symbols, like the alphabet letters of musical notes. The example of the use of the entropy concept as a characteristic of any statistical system is the well known Shannon’s Theory of Information which found its application not only in the technology of communications but in biology, linguistics and other areas.
2. Whenever we are dealing with matter and energy be it heat machines, biology, economy or the use of natural resources, we must take into account the second law of thermodynamics, which states that the level of disorder (entropy) in an enclosed system can not decrease and that one has to spend energy to decrease disorder in any part of the system. The processes of life and social life are characterized by increasing local order, but are still subject to limitation as dictated by the second law of thermodynamics. This brought scientists to the development of the physics of open systems thanks to the ideas of Schrodinger, Prigogine and others. Now we understand that the world is a place where destructive tendencies coexist with creative forces.
For many decades the traditional topic for passionate debate among scientists and moralists has been whether we are masters of our behavior or whether and to what extent we follow biological prescription - instincts. In this book, the author tries to go one step deeper, to the following inquiry: what are the inevitable consequences of the fact that we are built from matter, and how much our willing - together with instinctive - behavior is defined and limited by the laws of physics? Limitations imposed on life, social life, economics and the use of environment by the second law of thermodynamics are particularly interesting.
After an extensive explanation of what entropy is as a measure of disorder, the author shows how entropy can be used as a bulk characteristic to measure order. He introduces the concept of potential order, which characterizes the ability of an open system to become orderly or to create order in another system. Potential order is a property of fields of subatomic particles and atoms which provide for the primary organization of matter. It is also a property of complex molecules within the living cell which provide for the organized behavior of living entities. Further, human will and economic enterprise possess potential order to increase order around us, be it material order or the creation of information.
The author is showing that the second law of thermodynamics is fundamental in putting limitations on certain automatic behavioral patterns of all living creatures - including humans - such as entropy lowering activity and self-isolation from the disorderly matter surrounding us.
The entropic approach permits the author to do further inquiry into the connection between physics and economics. It is well known that the ideas of classical mechanics provided the basis for the development of mathematical economics since the time it was established in the nineteenth century. In recent decades more economists started to realize the limitation of such an approach and started to connect economic thinking with a thermodynamic approach as well as with systems’ theory.
The concept of entropy in relation to economics and sociology was under discussion in the works of Faber, Georgesku-Roegen, and others. More authors started to see the deep analogy of economic development and the behavior of a thermodynamic system. After all, human activity, which is the subject of economic study, is a local entropy lowering process and it is exactly physics which can permit us to see the unavoidable limits of this activity.
The author shows that the low-entropic component of an economy, which is the order producing activity of people, should not be treated in theory the same way as the purely energetic component. On the basis of this, the author shows the limitations for the use of variational calculus in economics, discussing particularly the maximization of utility function.
In his analysis of the monetary measurement of order and potential order, the author shows that some important problems connected with the evaluation of goods produced by economy, inflation and monetary policy come from the fact that the same measuring device—money— is used for both—the purely energetic and low-entropic components of the economy.
---
Waiting to read you // and happy New BTC Year!
Entropy Demystified: Potential Order, Life and Money (2000)
It can only be found on Wayback Machine, I add a description of this book which can be found at the beginning of the book, written by the author himself, Valery Chalidze, physicist and human rights defender, who died in 2018. (1938-
Good reading
---
Entire book - PDF // Entropy Demystified: Potential Order, Life and Money (2000)
https://web.archive.org/web/20221004134003/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
---
About This Book
Although the concept of entropy has been under discussion for one and a half centuries, its philosophical depth has still not been properly explored and it is still one of the most complicated and controversial concepts of science. Its application to the study of social processes has started only in recent decades and no doubt this trend will continue. The author’s first goal in this book is to provide those who are interested in social studies, but not familiar with physics, with a comprehensible explanation of the concept of entropy. The value of the knowledge of entropy for the social scientist is at least two-fold:
1. Entropy is characteristic of a level of disorder in any statistical system and for this reason can be successfully used for the description of the communication process, music or economic activity as well as the behavior of inanimate matter. In this use, one is dealing with the order and disorder of a system independently of physics: entropic characteristics can be used no matter what makes a system orderly or disorderly, be it the laws of mechanics or our manipulations with symbols, like the alphabet letters of musical notes. The example of the use of the entropy concept as a characteristic of any statistical system is the well known Shannon’s Theory of Information which found its application not only in the technology of communications but in biology, linguistics and other areas.
2. Whenever we are dealing with matter and energy be it heat machines, biology, economy or the use of natural resources, we must take into account the second law of thermodynamics, which states that the level of disorder (entropy) in an enclosed system can not decrease and that one has to spend energy to decrease disorder in any part of the system. The processes of life and social life are characterized by increasing local order, but are still subject to limitation as dictated by the second law of thermodynamics. This brought scientists to the development of the physics of open systems thanks to the ideas of Schrodinger, Prigogine and others. Now we understand that the world is a place where destructive tendencies coexist with creative forces.
For many decades the traditional topic for passionate debate among scientists and moralists has been whether we are masters of our behavior or whether and to what extent we follow biological prescription - instincts. In this book, the author tries to go one step deeper, to the following inquiry: what are the inevitable consequences of the fact that we are built from matter, and how much our willing - together with instinctive - behavior is defined and limited by the laws of physics? Limitations imposed on life, social life, economics and the use of environment by the second law of thermodynamics are particularly interesting.
After an extensive explanation of what entropy is as a measure of disorder, the author shows how entropy can be used as a bulk characteristic to measure order. He introduces the concept of potential order, which characterizes the ability of an open system to become orderly or to create order in another system. Potential order is a property of fields of subatomic particles and atoms which provide for the primary organization of matter. It is also a property of complex molecules within the living cell which provide for the organized behavior of living entities. Further, human will and economic enterprise possess potential order to increase order around us, be it material order or the creation of information.
The author is showing that the second law of thermodynamics is fundamental in putting limitations on certain automatic behavioral patterns of all living creatures - including humans - such as entropy lowering activity and self-isolation from the disorderly matter surrounding us.
The entropic approach permits the author to do further inquiry into the connection between physics and economics. It is well known that the ideas of classical mechanics provided the basis for the development of mathematical economics since the time it was established in the nineteenth century. In recent decades more economists started to realize the limitation of such an approach and started to connect economic thinking with a thermodynamic approach as well as with systems’ theory.
The concept of entropy in relation to economics and sociology was under discussion in the works of Faber, Georgesku-Roegen, and others. More authors started to see the deep analogy of economic development and the behavior of a thermodynamic system. After all, human activity, which is the subject of economic study, is a local entropy lowering process and it is exactly physics which can permit us to see the unavoidable limits of this activity.
The author shows that the low-entropic component of an economy, which is the order producing activity of people, should not be treated in theory the same way as the purely energetic component. On the basis of this, the author shows the limitations for the use of variational calculus in economics, discussing particularly the maximization of utility function.
In his analysis of the monetary measurement of order and potential order, the author shows that some important problems connected with the evaluation of goods produced by economy, inflation and monetary policy come from the fact that the same measuring device—money— is used for both—the purely energetic and low-entropic components of the economy.
---
Waiting to read you // and happy New BTC Year!
Satoshi Nakamoto will never be discovered.
But Valery Chalidze, yes because the truth about the extent of his work is inevitable.
Who are we dealing with?
- To a human rights defender in the USSR, publisher of underground newspapers, pursued by the KGB.
- Stripped of his Soviet nationality before becoming an American.
- Typewriter repairer which explains Satoshi's double space.
- Basic physicist and friend of the Nobel Peace Prize winner Sakharov. Bitcoin and its proof of work can only be the work of a physicist who understands the laws of thermodynamics, entropy and time.
- It is not necessary to be a cryptographer to invent Bitcoin, cryptography being a field of Claude Shannon's information theory linked to the concept of entropy, thermodynamics and physics.
- As a polymath, was interested in biology, the parallel between language and computer code, economics, money (Entropy demystified: potential order, life and money), history by publishing the biography of the revolutionary brothers Ethan and Ira Allen, from Vermont, to religions and myths, Etc...Etc...Everything is on his site.
- Assumed libertarian through his articles and his criticism of the growing federal government and the questioning of inflation.
- Reworked in 2012 on his cosmological theory, which would explain his departure from Bitcoin.
- Died on January 3, 2018, nine years to the day after the genesis block.
So much to say, to discover. If it's not humans who find it, an AI will end up doing it since a genius, an exceptional man, cannot not have left traces.
Bitcoin is beyond measure a new reform as launched by the monk Luther on October 31, 1517. 139 years of reform to separate the church from the faith. Chalidze as a publisher throughout his life could have been inspired to publish the Bitcoin white paper on October 31, 2008, for a mining reward of...139 years until 2140.
Includes Chalidze to better understand Bitcoin, an essential journey for any Bitcoiner.
But Valery Chalidze, yes because the truth about the extent of his work is inevitable.
Who are we dealing with?
- To a human rights defender in the USSR, publisher of underground newspapers, pursued by the KGB.
- Stripped of his Soviet nationality before becoming an American.
- Typewriter repairer which explains Satoshi's double space.
- Basic physicist and friend of the Nobel Peace Prize winner Sakharov. Bitcoin and its proof of work can only be the work of a physicist who understands the laws of thermodynamics, entropy and time.
- It is not necessary to be a cryptographer to invent Bitcoin, cryptography being a field of Claude Shannon's information theory linked to the concept of entropy, thermodynamics and physics.
- As a polymath, was interested in biology, the parallel between language and computer code, economics, money (Entropy demystified: potential order, life and money), history by publishing the biography of the revolutionary brothers Ethan and Ira Allen, from Vermont, to religions and myths, Etc...Etc...Everything is on his site.
- Assumed libertarian through his articles and his criticism of the growing federal government and the questioning of inflation.
- Reworked in 2012 on his cosmological theory, which would explain his departure from Bitcoin.
- Died on January 3, 2018, nine years to the day after the genesis block.
So much to say, to discover. If it's not humans who find it, an AI will end up doing it since a genius, an exceptional man, cannot not have left traces.
Bitcoin is beyond measure a new reform as launched by the monk Luther on October 31, 1517. 139 years of reform to separate the church from the faith. Chalidze as a publisher throughout his life could have been inspired to publish the Bitcoin white paper on October 31, 2008, for a mining reward of...139 years until 2140.
Includes Chalidze to better understand Bitcoin, an essential journey for any Bitcoiner.
BTC
Bitcoin. A math-based money anchored into physics.
An extract from the book Entropy Demystified: Potential Order, Life and Money, written in 2000 by Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of economic measurement is opposed to the methods of measurement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of everyone involved. What is more, in science units of measurement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally retains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a certain symbol like money is accepted by humans as the representation of order, it finds itself under the protection of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself-a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same significance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermodynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when necessary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that reason comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interesting how this desire to hold money (and property in general) survived throughout centuries despite many dissenting moral teachings including one of the mightiest religions humankind ever knew-Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material inequality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (energy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and potential order by money is higher when there is a simple connection between the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or services in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actually a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance-that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
(...)
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
BTC
Bitcoin. A math-based money anchored into physics.
An extract from the book Entropy Demystified: Potential Order, Life and Money, written in 2000 by Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of economic measurement is opposed to the methods of measurement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of everyone involved. What is more, in science units of measurement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally retains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a certain symbol like money is accepted by humans as the representation of order, it finds itself under the protection of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself-a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same significance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermodynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when necessary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that reason comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interesting how this desire to hold money (and property in general) survived throughout centuries despite many dissenting moral teachings including one of the mightiest religions humankind ever knew-Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material inequality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (energy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and potential order by money is higher when there is a simple connection between the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or services in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actually a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance-that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
(...)
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
BTC
--------------------
Connaissez-vous le physicien et défenseur des droits de l'Homme Valery Chalidze ?
--------------------
Un extrait du livre Entropy Demystified: Potential Order, Life and Money, écrit en 2000 par Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPITRE 11 : Mystère de l'argent (p.172-175)
Pourquoi l’argent a-t-il de la valeur ?
Il est intéressant de noter que la procédure particulière de mesure économique s’oppose aux méthodes de mesure scientifiques. En effet, la mesure en science repose sur l'impartialité du technicien qui mesure. La mesure monétaire repose en fait sur les préjugés de toutes les personnes impliquées. Qui plus est, en science, les unités de mesure sont vraisemblablement stables, mais la monnaie, en tant qu'étalon de mesure économique, change constamment de valeur.
Avant d’aborder l’instabilité de la monnaie, il convient de répondre à la question suivante : pourquoi la monnaie conserve généralement sa valeur malgré de nombreuses raisons de variations de valeur, pourquoi nous attendons d’une manière ou d’une autre qu’elle soit stable même si nous savons qu’elle ne l’est pas ?
L’utilité d’un certain produit de consommation, qu’il s’agisse de peau de bovin ou de mouton, lorsque ce produit jouait le rôle d’argent, était une raison compréhensible pour laquelle cet argent conservait de la valeur. Dans le cas de la rareté de l'or ou du papier-monnaie, les conventions sociales ou le respect du gouvernement qui a émis la monnaie peuvent être la raison pour laquelle de telles choses peuvent commencer à jouer le rôle de monnaie, mais pas encore la raison pour laquelle cet argent conservera sa valeur. .
La véritable raison pour laquelle l’argent reste précieux est le fait que les gens en veulent plus et, une fois qu’ils l’ont obtenu, ils choisissent de le conserver et de ne pas le donner facilement. Une fois qu’un certain symbole comme l’argent est accepté par les humains comme représentation de l’ordre, il se trouve sous la protection d’une volonté innée de préserver l’ordre acquis et de l’augmenter si possible. La valeur de l’argent est liée à la principale qualité de vie elle-même : le désir de réduire l’entropie et de sauvegarder la réduction d’entropie obtenue. En ce sens, les trous dans notre poche ont la même signification, du point de vue de la protection de la vie, que les trous dans la membrane d’une cellule qui conduisent à une protection insuffisante d’une cellule vivante contre une orgie d’entropie extérieure. La vie est un ordre local, le but de la vie est de protéger et d’accroître l’ordre. Nous en revenons à notre discussion sur la deuxième loi de la thermodynamique : notre lutte pour une faible entropie locale sera perdue si nous ne protégeons pas l'ordre atteint et l'argent, qui représente cet ordre, doit être conservé au moins temporairement pour nous empêcher de devenir un objet à l'entropie croissante.
Il y a des besoins qui peuvent être satisfaits en donnant de l’argent, il y a beaucoup de tentations et de pièges tendus par ceux qui veulent que nous nous séparions de notre argent. Pourtant, le désir des gens de conserver de l'argent et de le dépenser principalement lorsque cela est nécessaire prévaut dans la plupart des cas et grâce à cela, et non grâce à des décrets gouvernementaux, l'argent ne perd sa valeur que progressivement et peut même parfois gagner de la valeur. C’est la principale raison pour laquelle l’argent conserve sa valeur et cette raison vient de la physique de la vie elle-même. La question sociale et économique est de savoir dans quelle mesure cette raison résiste à de nombreux facteurs qui font baisser la valeur de la monnaie.
En effet, des dépenses imprudentes de la part des citoyens ruineraient le système monétaire en un rien de temps. Nous pouvons dire que l’influence du but de la vie de protéger la vie, de protéger l’ordre local de la destruction, nous donne la capacité de protéger notre argent et c’est un élément plus fort de notre comportement que même de nombreuses prescriptions morales ou même religieuses. Il est intéressant de voir comment ce désir de détenir de l’argent (et des biens en général) a survécu au fil des siècles malgré de nombreux enseignements moraux dissidents, notamment l’une des religions les plus puissantes que l’humanité ait jamais connues : le christianisme. En effet, la rébellion du Christ contre l’entreprise financière embryonnaire alors qu’il « répandait l’argent des changeurs et renversait les tables… » (Jean 2 : 15) caractérise la position initiale de la secte chrétienne en Israël. Les paroles du Christ : « vendez tout ce que vous avez, distribuez-le aux pauvres, et vous aurez un trésor dans le ciel ; et venez et suivez-moi. » (Luc 18 : 22) préconisait en fait une vie sans argent, car l’argent perdrait de sa valeur s’il était distribué à grande échelle.
Ce système moral et bien d’autres encore dissidents ont apparemment été produits pour protester contre l’inégalité matérielle et jusqu’à ce que Marx et ses disciples n’aient pas de fondement dans la théorie économique. Comme nous l’avons vu, l’approche de Marx était avant tout énergique et ne prenait pas correctement en compte les composantes organisationnelles et informationnelles de l’économie. Il faut cependant noter que même dans une économie avec une composante faiblement entropique négligeable, le désir de détenir de la monnaie est également crucial pour l’économie. Dans une telle étape de l’économie, l’argent représente le travail (l’énergie) dans une plus grande mesure que dans une économie développée et une dépense prudente de l’argent représente le principe de minimisation du travail. On peut raisonnablement s'attendre à ce que la capacité humaine à mesurer l'énergie, l'ordre et l'ordre potentiel par l'argent soit plus élevée lorsqu'il existe donc un lien simple entre la somme d’argent et le nombre d’heures de travail. Utiliser l’argent comme instrument de mesure pour des niveaux d’ordre p de plus en plus élevés augmente la possibilité d’erreurs de mesure erratiques.
Dans tous les cas, pour que l'argent soit un appareil de mesure, il y a les règles suivantes :
1. tout le monde veut gagner de l’argent
2. Chacun le détient ou l'échange contre des biens ou des services dans la mesure du montant qui correspond à la valeur souhaitée de ces biens ou services.
La première règle n’est pas absolument cruciale, car certaines personnes peuvent choisir de ne pas jouer du tout à ce jeu de mesure et de devenir chasseurs et cueilleurs dans une forêt ou dans les rues de la ville. La deuxième règle est cruciale, car renoncer à de l’argent parce qu’il ne mérite pas des valeurs dévalorise certainement l’argent.
Chaque personne qui participe à la vie économique est en réalité membre du jury géant qui évalue chaque jour l’argent et les produits de l’économie. Si je mets 1 000 $ dans une banque, ils ne sont pas en sécurité simplement à cause de l'assurance FDIC : cette assurance couvrira mes dollars uniquement en chiffres, pas en valeur. En fait, mes économies dépendent du verdict de centaines de millions de personnes qui décideront de la valeur de ces 1 000 $ demain. Ma véritable assurance, en ce qui concerne la valeur, est l'espoir que la valeur de mes économies sera jugée par un jury non impartial, car si je perds, les membres de ce jury perdront également la valeur de leur argent.
---------------------
Qui est Valéry Chalidze ? Voici ce qu'il disait de lui-même en 1997 sur son site personnel.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) est actif depuis longtemps dans le domaine des problèmes sociaux et des droits de l'homme en ce qui concerne l'URSS et les conditions post-soviétiques, et a reçu une bourse MacArthur (1985-1990) pour son travail en faveur des droits de l'homme. Il est l'auteur de plusieurs livres sur les problèmes sociaux en Union soviétique, notamment Pour défendre ses droits et Le Crime en Union Soviétique (Random House).
M. Chalidzé, Dr. Andrei Sakharov et Andrei Tverdokhlebov sont les fondateurs du Comité des droits de l'homme de Moscou (1970-72).
De 1973 à 1982 M. Chalidze, avec Edward Kline, Pavel Litvinov et Peter Reddaway, a édité et publié La Chronique des droits de l'homme en URSS.
Avec Leon Lipson, professeur de droit Sterling à l'Université de Yale, il a édité des articles sur le droit socialiste et a ensuite édité et publié le magazine en langue russe, Contradictions internes en URSS.
M. Chalidze a également créé Chalidze Publications, qui a publié plus d'une centaine de livres en russe consacrés aux droits de l'homme, aux théories de la démocratie, à l'histoire soviétique et à la politique soviétique. En 1989, il a été co-éditeur et éditeur de The Federalist Papers en russe.
Durant toutes les années de son activité publique, M. Chalidze était un partisan des droits de l'homme, de la démocratie et du libre marché, et un fervent opposant aux soi-disant droits socio-économiques et à l'expansion d'autres idées marxistes. En 1994, il lance un magazine, The Rational Conservateur, consacré à la défense du constitutionnalisme et du libre marché aux États-Unis (quatre numéros publiés).
En 1994, Valery Chalidze a travaillé comme conseiller général pour l'édition russe de l'Encyclopedia Britannica.
Actuellement M. Chalidze continue de suivre l’évolution de l’ex-Union soviétique, notamment à travers son travail de rédacteur en chef du Central Asia Monitor. Il continue également d’écrire sur une variété de sujets, notamment :
L'entropie de la vie sociale : la physique derrière la moralité, le droit et l'économie ; et
Évaluation des dommages de la guerre froide : influence soviétique sur la vie américaine.
Avec son épouse, l'avocate Lisa Chalidze, Valéry a développé et maintient le projet Law For Kids, en tant que directeur de Law For Kids International.
Chalidze est l'auteur d'un certain nombre de livres (voir ci-dessous) et de nombreux articles dans la presse américaine et russe, ainsi que dans des revues professionnelles. Certaines de ces œuvres sont reproduites dans d'autres parties de cette page Web (voir le contenu ci-dessus).
* * *
Pour s'amuser, Chalidze conçoit des jardins, des bijoux et des pages Web.
Construire des maisons et aménager sa propriété de 435 acres au bord du lac Champlain est la façon pour Chalidze de faire face au besoin d'exercice physique
(voir Immobilier : Propriété du lac à vendre
* * *
En sciences, M. Chalidze a travaillé dans le domaine de la physique des polymères (URSS, 1966-1971).
En 1985-86, il a publié deux courts livres consacrés à son concept du code cérébral linguistique. Dans Brain Code And Paleolinguistics, il montre comment le code en question affecte la répartition des consonnes dans le langage et présente une hypothèse de développement stadial du langage avec une augmentation du nombre de consonnes : de huit (comme en hawaïen) à douze (comme en hawaïen) en finnois) à vingt et un (comme dans la majorité des langues contemporaines). Cela correspond au nombre de chiffres du code cérébral (de trois à cinq). Parce que l’approche dominante du cerveau est qu’il s’agit d’un dispositif analogue, les travaux de Chalidze dans ce domaine ne sont pas largement acceptés et sont plutôt iconoclastes.
En 1989 M. Chalidze termine Instinct hiérarchique et évolution humaine, dans lequel il soutient que l'instinct hiérarchique des humains est le principal véhicule du développement civilisé. Dans cet ouvrage, il discute de l'influence de la biologie humaine en général sur la vie sociale. Valery Chalidze présente une conception iconoclaste des conflits sociaux dans une perspective évolutionniste. L'auteur discute également du rôle de l'instinct hiérarchique dans le comportement humain et de l'anthropologie du droit et de la religion, ainsi que de la signification évolutive de l'homosexualité dans la société humaine.
Cette ligne de travail se poursuit maintenant dans son Entropy Of Social Life (livre en cours). Dans cet ouvrage, Chalidze analyse comment les lois physiques façonnent à la fois nos instincts et notre comportement social.
En 1990-1995, Chalidze a formulé les principes de sa théorie des vortex de la matière, qui explore les possibilités négligées de la physique classique pour décrire les particules subatomiques. Sans remettre en cause les succès évidents de la physique théorique contemporaine, l'objectif de Chalidze est de démontrer que nous pouvons nous passer de certaines approches philosophiques controversées de la physique quantique.
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La bibliographie de son livre Entropy Demystified: Potential Order, Life and Money :
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
SPÉCULATION: Bitcoin=l'oeuvre d'un physicien?
Existe-t-il un lien originel par exemple entre les travaux d'Ilia Prigogine sur les structures dissipatives qui concernent les systèmes qui maintiennent leur ordre et leur structure grâce à des processus continus d'échange d'énergie et de matière avec leur environnement et la preuve de travail de Bitcoin ?
Voir également les autres auteurs cités, interessant d'un point de vie Bitcoin si nous étions aux origines de l'ingénierie. (traduction des titres en fr, lien pour originaux)
---
Johan D. Fast, Entropie.
Goldstein, Martin Ingre, Le réfrigérateur et l'univers, 1993, p. 168.
Kenneth D. Bailey. Théorie de l'entropie sociale, 1990, p. 53-65.
Article de Maxwell "Diffusion" écrit pour l'Encyclopedia Britannica. Le genre de mouvement que nous appelons chaleur, 1976, p. 592.
"Comment se passe l'auto-entropie?" Kynnet Denbigh dans Le Démon de Maxwell. Calcul des informations sur l'entropie. Harvey S. Leff et Andrew F. Rex, éd.
Claude E. Shannon, La théorie mathématique de la communication.
Nicholas Georgescu-Roegen, La loi de l'entropie et le processus économique, 1971, p. 281.
Rifkin, Jérémie. Entropie : dans le monde à effet de serre, 1989, p. 281.
Peter A. Corning et Stephen Jay Kline, Syst. Rés., p. 15, 273-275, 1998.
Rick Telander, « Point de vue : Dépérissement dans les clubs de santé : les fanatiques du fitness devraient trouver de meilleures utilisations pour leur énergie », Sports Illustrated, 04-06-1990, p. 6.
Kestenbaum, David, Physique : la force douce de l'entropie relie les disciplines., Science, 20/03/1998
Faites votre rapport au bibliothécaire. Stephen Jay Gould, The Sciences, novembre-décembre. 1995.
Erwin Schorödinger, Qu'est-ce que la vie ?
Ilya Prigogine, Introduction à la thermodynamique des processus irréversibles ;
Nicolis, G. et Prigogine, I. Auto-organisation dans les systèmes hors équilibre.
Arthur Schopenhauer, Le monde comme volonté et représentation.
Ilya Prigogine, « Unité des lois physiques et niveaux de description » dans Interprétations de la vie et de l'esprit, Marjorie Green, éd. 1971, p.12.
Elizabeth Pennisi, Evolution moléculaire : comment le génome se prépare à l'évolution., Science, 21/08/1998.
Herbert A. Simon, « Théories de la rationalité limitée » dans Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. «Quelle est la prochaine étape pour la théorie de l'utilité généralisée» dans Théories de l'utilité : mesures et applications, Ward Edwards, éd., 1992, p. 144.
Ronald Howard. "Éloge de la religion d'antan", Ibid, p.30.
Valeur naturelle de Friedrich Wieser, traduit par Christian A. Malloch. Édition anglaise, 1893.
John Keynes. Théorie générale, Théorie générale de l'emploi, de l'intérêt et de l'argent.
Sheryl Wudunn, « Zen Banking : Certains taux d'intérêt au Japon tombent en dessous de zéro », New York Times, 7 novembre 1998.
Milton Friedman, Chômage contre inflation ? : Une évaluation de la courbe de Phillips.
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Valéry Nikolaïevitch Chalidze
Sa citoyenneté soviétique lui fut retirée le 13 décembre 1972 à la suite d'un voyage aux États-Unis pour une conférence sur les droits de l'homme. Obtention de la citoyenneté américaine en 1979.
RIP
25 novembre 1938, Moscou, Russie - 3 janvier 2018 Benson, Vermont, États-Unis
https://en.wikipedia.org/wiki/Valery_Chalidze
Quelques liens :
- Valery Chalidze a également proposé de créer des sites Internet personnels en 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- À la mémoire de Valery Chalidze par son ami physicien, écrivain et ancien dissident soviétique Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- L'inflation comme autodéfense de la société par Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Instinct hiérarchique et évolution humaine. Approche socio-biologique de Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum (« J'ai érigé un monument ») - site créé en 2018 en hommage
https://web.archive.org/web/20181101233226/http://www.workofvalerychalidze.com/
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Longue vie Valéry Chalidze
BTC
Connaissez-vous le physicien et défenseur des droits de l'Homme Valery Chalidze ?
--------------------
Un extrait du livre Entropy Demystified: Potential Order, Life and Money, écrit en 2000 par Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPITRE 11 : Mystère de l'argent (p.172-175)
Pourquoi l’argent a-t-il de la valeur ?
Il est intéressant de noter que la procédure particulière de mesure économique s’oppose aux méthodes de mesure scientifiques. En effet, la mesure en science repose sur l'impartialité du technicien qui mesure. La mesure monétaire repose en fait sur les préjugés de toutes les personnes impliquées. Qui plus est, en science, les unités de mesure sont vraisemblablement stables, mais la monnaie, en tant qu'étalon de mesure économique, change constamment de valeur.
Avant d’aborder l’instabilité de la monnaie, il convient de répondre à la question suivante : pourquoi la monnaie conserve généralement sa valeur malgré de nombreuses raisons de variations de valeur, pourquoi nous attendons d’une manière ou d’une autre qu’elle soit stable même si nous savons qu’elle ne l’est pas ?
L’utilité d’un certain produit de consommation, qu’il s’agisse de peau de bovin ou de mouton, lorsque ce produit jouait le rôle d’argent, était une raison compréhensible pour laquelle cet argent conservait de la valeur. Dans le cas de la rareté de l'or ou du papier-monnaie, les conventions sociales ou le respect du gouvernement qui a émis la monnaie peuvent être la raison pour laquelle de telles choses peuvent commencer à jouer le rôle de monnaie, mais pas encore la raison pour laquelle cet argent conservera sa valeur. .
La véritable raison pour laquelle l’argent reste précieux est le fait que les gens en veulent plus et, une fois qu’ils l’ont obtenu, ils choisissent de le conserver et de ne pas le donner facilement. Une fois qu’un certain symbole comme l’argent est accepté par les humains comme représentation de l’ordre, il se trouve sous la protection d’une volonté innée de préserver l’ordre acquis et de l’augmenter si possible. La valeur de l’argent est liée à la principale qualité de vie elle-même : le désir de réduire l’entropie et de sauvegarder la réduction d’entropie obtenue. En ce sens, les trous dans notre poche ont la même signification, du point de vue de la protection de la vie, que les trous dans la membrane d’une cellule qui conduisent à une protection insuffisante d’une cellule vivante contre une orgie d’entropie extérieure. La vie est un ordre local, le but de la vie est de protéger et d’accroître l’ordre. Nous en revenons à notre discussion sur la deuxième loi de la thermodynamique : notre lutte pour une faible entropie locale sera perdue si nous ne protégeons pas l'ordre atteint et l'argent, qui représente cet ordre, doit être conservé au moins temporairement pour nous empêcher de devenir un objet à l'entropie croissante.
Il y a des besoins qui peuvent être satisfaits en donnant de l’argent, il y a beaucoup de tentations et de pièges tendus par ceux qui veulent que nous nous séparions de notre argent. Pourtant, le désir des gens de conserver de l'argent et de le dépenser principalement lorsque cela est nécessaire prévaut dans la plupart des cas et grâce à cela, et non grâce à des décrets gouvernementaux, l'argent ne perd sa valeur que progressivement et peut même parfois gagner de la valeur. C’est la principale raison pour laquelle l’argent conserve sa valeur et cette raison vient de la physique de la vie elle-même. La question sociale et économique est de savoir dans quelle mesure cette raison résiste à de nombreux facteurs qui font baisser la valeur de la monnaie.
En effet, des dépenses imprudentes de la part des citoyens ruineraient le système monétaire en un rien de temps. Nous pouvons dire que l’influence du but de la vie de protéger la vie, de protéger l’ordre local de la destruction, nous donne la capacité de protéger notre argent et c’est un élément plus fort de notre comportement que même de nombreuses prescriptions morales ou même religieuses. Il est intéressant de voir comment ce désir de détenir de l’argent (et des biens en général) a survécu au fil des siècles malgré de nombreux enseignements moraux dissidents, notamment l’une des religions les plus puissantes que l’humanité ait jamais connues : le christianisme. En effet, la rébellion du Christ contre l’entreprise financière embryonnaire alors qu’il « répandait l’argent des changeurs et renversait les tables… » (Jean 2 : 15) caractérise la position initiale de la secte chrétienne en Israël. Les paroles du Christ : « vendez tout ce que vous avez, distribuez-le aux pauvres, et vous aurez un trésor dans le ciel ; et venez et suivez-moi. » (Luc 18 : 22) préconisait en fait une vie sans argent, car l’argent perdrait de sa valeur s’il était distribué à grande échelle.
Ce système moral et bien d’autres encore dissidents ont apparemment été produits pour protester contre l’inégalité matérielle et jusqu’à ce que Marx et ses disciples n’aient pas de fondement dans la théorie économique. Comme nous l’avons vu, l’approche de Marx était avant tout énergique et ne prenait pas correctement en compte les composantes organisationnelles et informationnelles de l’économie. Il faut cependant noter que même dans une économie avec une composante faiblement entropique négligeable, le désir de détenir de la monnaie est également crucial pour l’économie. Dans une telle étape de l’économie, l’argent représente le travail (l’énergie) dans une plus grande mesure que dans une économie développée et une dépense prudente de l’argent représente le principe de minimisation du travail. On peut raisonnablement s'attendre à ce que la capacité humaine à mesurer l'énergie, l'ordre et l'ordre potentiel par l'argent soit plus élevée lorsqu'il existe donc un lien simple entre la somme d’argent et le nombre d’heures de travail. Utiliser l’argent comme instrument de mesure pour des niveaux d’ordre p de plus en plus élevés augmente la possibilité d’erreurs de mesure erratiques.
Dans tous les cas, pour que l'argent soit un appareil de mesure, il y a les règles suivantes :
1. tout le monde veut gagner de l’argent
2. Chacun le détient ou l'échange contre des biens ou des services dans la mesure du montant qui correspond à la valeur souhaitée de ces biens ou services.
La première règle n’est pas absolument cruciale, car certaines personnes peuvent choisir de ne pas jouer du tout à ce jeu de mesure et de devenir chasseurs et cueilleurs dans une forêt ou dans les rues de la ville. La deuxième règle est cruciale, car renoncer à de l’argent parce qu’il ne mérite pas des valeurs dévalorise certainement l’argent.
Chaque personne qui participe à la vie économique est en réalité membre du jury géant qui évalue chaque jour l’argent et les produits de l’économie. Si je mets 1 000 $ dans une banque, ils ne sont pas en sécurité simplement à cause de l'assurance FDIC : cette assurance couvrira mes dollars uniquement en chiffres, pas en valeur. En fait, mes économies dépendent du verdict de centaines de millions de personnes qui décideront de la valeur de ces 1 000 $ demain. Ma véritable assurance, en ce qui concerne la valeur, est l'espoir que la valeur de mes économies sera jugée par un jury non impartial, car si je perds, les membres de ce jury perdront également la valeur de leur argent.
---------------------
Qui est Valéry Chalidze ? Voici ce qu'il disait de lui-même en 1997 sur son site personnel.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) est actif depuis longtemps dans le domaine des problèmes sociaux et des droits de l'homme en ce qui concerne l'URSS et les conditions post-soviétiques, et a reçu une bourse MacArthur (1985-1990) pour son travail en faveur des droits de l'homme. Il est l'auteur de plusieurs livres sur les problèmes sociaux en Union soviétique, notamment Pour défendre ses droits et Le Crime en Union Soviétique (Random House).
M. Chalidzé, Dr. Andrei Sakharov et Andrei Tverdokhlebov sont les fondateurs du Comité des droits de l'homme de Moscou (1970-72).
De 1973 à 1982 M. Chalidze, avec Edward Kline, Pavel Litvinov et Peter Reddaway, a édité et publié La Chronique des droits de l'homme en URSS.
Avec Leon Lipson, professeur de droit Sterling à l'Université de Yale, il a édité des articles sur le droit socialiste et a ensuite édité et publié le magazine en langue russe, Contradictions internes en URSS.
M. Chalidze a également créé Chalidze Publications, qui a publié plus d'une centaine de livres en russe consacrés aux droits de l'homme, aux théories de la démocratie, à l'histoire soviétique et à la politique soviétique. En 1989, il a été co-éditeur et éditeur de The Federalist Papers en russe.
Durant toutes les années de son activité publique, M. Chalidze était un partisan des droits de l'homme, de la démocratie et du libre marché, et un fervent opposant aux soi-disant droits socio-économiques et à l'expansion d'autres idées marxistes. En 1994, il lance un magazine, The Rational Conservateur, consacré à la défense du constitutionnalisme et du libre marché aux États-Unis (quatre numéros publiés).
En 1994, Valery Chalidze a travaillé comme conseiller général pour l'édition russe de l'Encyclopedia Britannica.
Actuellement M. Chalidze continue de suivre l’évolution de l’ex-Union soviétique, notamment à travers son travail de rédacteur en chef du Central Asia Monitor. Il continue également d’écrire sur une variété de sujets, notamment :
L'entropie de la vie sociale : la physique derrière la moralité, le droit et l'économie ; et
Évaluation des dommages de la guerre froide : influence soviétique sur la vie américaine.
Avec son épouse, l'avocate Lisa Chalidze, Valéry a développé et maintient le projet Law For Kids, en tant que directeur de Law For Kids International.
Chalidze est l'auteur d'un certain nombre de livres (voir ci-dessous) et de nombreux articles dans la presse américaine et russe, ainsi que dans des revues professionnelles. Certaines de ces œuvres sont reproduites dans d'autres parties de cette page Web (voir le contenu ci-dessus).
* * *
Pour s'amuser, Chalidze conçoit des jardins, des bijoux et des pages Web.
Construire des maisons et aménager sa propriété de 435 acres au bord du lac Champlain est la façon pour Chalidze de faire face au besoin d'exercice physique
(voir Immobilier : Propriété du lac à vendre
* * *
En sciences, M. Chalidze a travaillé dans le domaine de la physique des polymères (URSS, 1966-1971).
En 1985-86, il a publié deux courts livres consacrés à son concept du code cérébral linguistique. Dans Brain Code And Paleolinguistics, il montre comment le code en question affecte la répartition des consonnes dans le langage et présente une hypothèse de développement stadial du langage avec une augmentation du nombre de consonnes : de huit (comme en hawaïen) à douze (comme en hawaïen) en finnois) à vingt et un (comme dans la majorité des langues contemporaines). Cela correspond au nombre de chiffres du code cérébral (de trois à cinq). Parce que l’approche dominante du cerveau est qu’il s’agit d’un dispositif analogue, les travaux de Chalidze dans ce domaine ne sont pas largement acceptés et sont plutôt iconoclastes.
En 1989 M. Chalidze termine Instinct hiérarchique et évolution humaine, dans lequel il soutient que l'instinct hiérarchique des humains est le principal véhicule du développement civilisé. Dans cet ouvrage, il discute de l'influence de la biologie humaine en général sur la vie sociale. Valery Chalidze présente une conception iconoclaste des conflits sociaux dans une perspective évolutionniste. L'auteur discute également du rôle de l'instinct hiérarchique dans le comportement humain et de l'anthropologie du droit et de la religion, ainsi que de la signification évolutive de l'homosexualité dans la société humaine.
Cette ligne de travail se poursuit maintenant dans son Entropy Of Social Life (livre en cours). Dans cet ouvrage, Chalidze analyse comment les lois physiques façonnent à la fois nos instincts et notre comportement social.
En 1990-1995, Chalidze a formulé les principes de sa théorie des vortex de la matière, qui explore les possibilités négligées de la physique classique pour décrire les particules subatomiques. Sans remettre en cause les succès évidents de la physique théorique contemporaine, l'objectif de Chalidze est de démontrer que nous pouvons nous passer de certaines approches philosophiques controversées de la physique quantique.
---------------------
La bibliographie de son livre Entropy Demystified: Potential Order, Life and Money :
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
SPÉCULATION: Bitcoin=l'oeuvre d'un physicien?
Existe-t-il un lien originel par exemple entre les travaux d'Ilia Prigogine sur les structures dissipatives qui concernent les systèmes qui maintiennent leur ordre et leur structure grâce à des processus continus d'échange d'énergie et de matière avec leur environnement et la preuve de travail de Bitcoin ?
Voir également les autres auteurs cités, interessant d'un point de vie Bitcoin si nous étions aux origines de l'ingénierie. (traduction des titres en fr, lien pour originaux)
---
Johan D. Fast, Entropie.
Goldstein, Martin Ingre, Le réfrigérateur et l'univers, 1993, p. 168.
Kenneth D. Bailey. Théorie de l'entropie sociale, 1990, p. 53-65.
Article de Maxwell "Diffusion" écrit pour l'Encyclopedia Britannica. Le genre de mouvement que nous appelons chaleur, 1976, p. 592.
"Comment se passe l'auto-entropie?" Kynnet Denbigh dans Le Démon de Maxwell. Calcul des informations sur l'entropie. Harvey S. Leff et Andrew F. Rex, éd.
Claude E. Shannon, La théorie mathématique de la communication.
Nicholas Georgescu-Roegen, La loi de l'entropie et le processus économique, 1971, p. 281.
Rifkin, Jérémie. Entropie : dans le monde à effet de serre, 1989, p. 281.
Peter A. Corning et Stephen Jay Kline, Syst. Rés., p. 15, 273-275, 1998.
Rick Telander, « Point de vue : Dépérissement dans les clubs de santé : les fanatiques du fitness devraient trouver de meilleures utilisations pour leur énergie », Sports Illustrated, 04-06-1990, p. 6.
Kestenbaum, David, Physique : la force douce de l'entropie relie les disciplines., Science, 20/03/1998
Faites votre rapport au bibliothécaire. Stephen Jay Gould, The Sciences, novembre-décembre. 1995.
Erwin Schorödinger, Qu'est-ce que la vie ?
Ilya Prigogine, Introduction à la thermodynamique des processus irréversibles ;
Nicolis, G. et Prigogine, I. Auto-organisation dans les systèmes hors équilibre.
Arthur Schopenhauer, Le monde comme volonté et représentation.
Ilya Prigogine, « Unité des lois physiques et niveaux de description » dans Interprétations de la vie et de l'esprit, Marjorie Green, éd. 1971, p.12.
Elizabeth Pennisi, Evolution moléculaire : comment le génome se prépare à l'évolution., Science, 21/08/1998.
Herbert A. Simon, « Théories de la rationalité limitée » dans Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. «Quelle est la prochaine étape pour la théorie de l'utilité généralisée» dans Théories de l'utilité : mesures et applications, Ward Edwards, éd., 1992, p. 144.
Ronald Howard. "Éloge de la religion d'antan", Ibid, p.30.
Valeur naturelle de Friedrich Wieser, traduit par Christian A. Malloch. Édition anglaise, 1893.
John Keynes. Théorie générale, Théorie générale de l'emploi, de l'intérêt et de l'argent.
Sheryl Wudunn, « Zen Banking : Certains taux d'intérêt au Japon tombent en dessous de zéro », New York Times, 7 novembre 1998.
Milton Friedman, Chômage contre inflation ? : Une évaluation de la courbe de Phillips.
---------------------
Valéry Nikolaïevitch Chalidze
Sa citoyenneté soviétique lui fut retirée le 13 décembre 1972 à la suite d'un voyage aux États-Unis pour une conférence sur les droits de l'homme. Obtention de la citoyenneté américaine en 1979.
RIP
25 novembre 1938, Moscou, Russie - 3 janvier 2018 Benson, Vermont, États-Unis
https://en.wikipedia.org/wiki/Valery_Chalidze
Quelques liens :
- Valery Chalidze a également proposé de créer des sites Internet personnels en 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- À la mémoire de Valery Chalidze par son ami physicien, écrivain et ancien dissident soviétique Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- L'inflation comme autodéfense de la société par Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Instinct hiérarchique et évolution humaine. Approche socio-biologique de Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum (« J'ai érigé un monument ») - site créé en 2018 en hommage
https://web.archive.org/web/20181101233226/http://www.workofvalerychalidze.com/
---------------------
Longue vie Valéry Chalidze
BTC
What are we (or am I) missing here?
a. Could they be using a typing software that automatically adds two spaces after each full stop ?
b. Could this be a sign that they all belong to the same team that invented bitcoin ? I doubt it, since I can't be the one to point that out. I am too silly.
a. Could they be using a typing software that automatically adds two spaces after each full stop ?
b. Could this be a sign that they all belong to the same team that invented bitcoin ? I doubt it, since I can't be the one to point that out. I am too silly.
Two spaces is not strong evidence.
It indicates that Satoshi probably trained on a physical type-writer prior to digital processing, where double-spacing was common. But we could already guess that Satoshi isn't young any more. https://www.cultofpedagogy.com/two-spaces-after-period/
I personally think that his double-spaces means that he resided in the American West, where double spaces held on culturally for longer than in other parts of the world, and which matches several of his other behaviors.
Valery Chalidze published samizdats in the USSR.
Samizdat was a clandestine system of circulation of dissident writings in the USSR and the Eastern Bloc countries, handwritten or typed by the numerous members of this informal network.
The Russian word samizdat would translate to self-publishing.
Chalidze was known to also repair typewriters.
His name is found in a CIA report.
https://www.cia.gov/readingroom/docs/CIA-RDP85T00875R001100100130-1.pdf
--------------------
Did you know the physicist, and human rights defender Valery Chalidze?
--------------------
An extract from the book Entropy Demystified: Potential Order, Life and Money, written in 2000 by Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of eco- nomic measurement is opposed to the methods of meas- urement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of eve- ryone involved. What is more, in science units of meas- urement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally re- tains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a cer- tain symbol like money is accepted by humans as the representation of order, it finds itself under the protec- tion of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself—a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same signifi- cance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermo- dynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when neces- sary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that rea- son comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influ- ence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interest- ing how this desire to hold money (and property in gen- eral) survived throughout centuries despite many dis- senting moral teachings including one of the mightiest religions humankind ever knew—Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material ine- quality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (en- ergy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and p-order by money is higher when there is a simple connection be- tween the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or ser- vices in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actu- ally a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance—that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
---------------------
Who is Valery Chalidze? Here is what he said about himself in 1997 on his personal website.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) has long been active in the field of social problems and human rights as they pertain to the USSR and post-Soviet conditions, and was awarded a MacArthur Fellowship (1985-1990) for his human-rights work. He has authored a number of books on social problems in the Soviet Union, including To defend these rights and Criminal Russia (Random House).
Mr. Chalidze, Dr. Andrei Sakharov and Andrei Tverdokhlebov were the founders of the Moscow Human Rights Committee (1970-72).
From 1973 to 1982 Mr. Chalidze, together with Edward Kline, Pavel Litvinov and Peter Reddaway, edited and published The Chronicle Of Human Rights In the USSR.
With Leon Lipson, Sterling Professor Of Law at Yale University, he edited Papers On Socialist Law and later edited and published the Russian-language magazine, Internal Contradictions In the USSR.
Mr. Chalidze also established Chalidze Publications, which published over one hundred books in Russian devoted to human rights, theories of democracy, Soviet history and Soviet politics. In 1989 he was co-editor and publisher of The Federalist Papers in Russian.
Throughout all the years of his public activity, Mr. Chalidze was a proponent of human rights, democracy and the free market, and a strong opponent of so-called socio-economic rights and the expansion of other Marxist ideas. In 1994 he launched a magazine, The Rational Conservative, devoted to defending constitutionalism and the free market in the United States (four issues published).
In 1994 Valery Chalidze worked as Advisor-at-Large for the Russian edition of Encyclopedia Britannica.
Currently Mr. Chalidze continues to follow the development of the former Soviet Union, including through his work as Editor-in-Chief of the Central Asia Monitor. He also continues to write on a variety of topics, including:
The Entropy Of Social Life: The Physics Behind Morality, Law And Economics; and
Cold War Damage Assessment: Soviet Influence On American Life.
With his wife, attorney Lisa Chalidze, Valery developed and maintains the project Law For Kids, serving as Director of Law For Kids International.
Chalidze has authored a number of books (see below) and numerous articles in both the American and the Russian press, and in professional journals. Some of these works are reproduced in other parts of this Web page (see contents above).
* * *
For fun, Chalidze designs gardens, jewelry and Web pages.
Building houses and landscaping on his 435-acre property on Lake Champlain is Chalidze's way to cope with the need for physical exercise
(see Real Estate: Lake Property For Sale
* * *
In science, Mr. Chalidze worked in the field of polymer physics (USSR, 1966-1971).
In 1985-86 he published two short books devoted to his concept of the linguistics brain code. In Brain Code And Paleolinguistics he showed how the code in question affects the distribution of consonants in language, and presented a hypothesis of thestadial development of language with an increase in the number of consonsonants: from eight (as in Hawaian) to twelve (as in Finnish) to twenty-one (as in the majority of contemporary languages). This corresponds to the number of digits of the brain code (from three to five). Because the prevailing approach to the brain is that it is an analogous device, Chalidze's work in this field is not widely accepted and is rather iconoclastic.
In 1989 Mr. Chalidze completed Hierarchical Instinct and Human Evolution , in which he contends that the hierarchical instinct of humans is the primary vehicle of civilized development. In this work he discusses the influence of human biology in general on social life. Valery Chalidze presents an iconoclastic concept of social conflicts from an evolutionary perspective. The author also discusses the role of hierarchical instinct in human behavior and the anthropology of law and religion, as well as the evolutionary significance of homosexuality in human society.
This line of work continues now in his Entropy Of Social Life (book in progress). In this work Chalidze analyzes how physical laws shape both our instincts and our social behavior.
In 1990-1995 Chalidze formulated the principles of his vortex theory of matter, which explores overlooked possibilities of classical physics to describe sub-atomic particles. Without undermining the obvious successes of contemporary theoretical physics, Chalidze's goal is to demonstrate that we can do without certain controversial philosophccal approaches of quantum physics.
---------------------
The bibliography of his book Entropy Demystified: Potential Order, Life and Money:
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
SPECULATION
Is there a link between the work of Ilia Prigogine on dissipative structures which relates to systems that maintain their order and structure through continuous processes of energy and matter exchange with their environment and Bitcoin POW?
The connection between Prigogine's work and Bitcoin can be explored from the perspective of thermodynamics and energy consumption.
See also the other authors cited.
---
Johan D. Fast, Entropy.
Goldstein, Martin Ingre, The Refrigerator And the Universe, 1993, p. 168.
Kenneth D. Bailey. Social Entropy Theory, 1990, p. 53-65.
Maxwell's article "Diffusion" written for Encyclopedia Britannica. The Kind of Motion We Call Heat, 1976, p. 592.
"How subjective is entropy?" Kynnet Denbigh in Maxwell's Demon. Entropy Information Computing. Harvey S. Leff and Andrew F. Rex, ed.
Claude E. Shannon, The Mathematical Theory of Communication.
Nicholas Georgescu-Roegen, The Entropy Law and the Economic Process, 1971, p. 281.
Rifkin, Jeremy. Entropy: Into the Greenhouse World, 1989, p. 281.
Peter A. Corning and Stephen Jey Kline, Syst. Res., p. 15, 273-275, 1998.
Rick Telander, "Viewpoint: Wasting Away At Health Clubs: Fitness fanatics should find better uses for their energy," Sports Illustrated, 06-04-1990, p. 6.
Kestenbaum, David, Physics: Gentle Force of Entropy Bridges Disciplines., Science, 03-20-1998
Report to the Librarian. Stephen Jay Gould, The Sciences, Nov.-Dec. 1995.
Erwin Schorödinger, What Is Life?
See Ilya Prigogine, Introduction to Thermodynamics of Irreversible Processe;
Nicolis, G. and Prigogine, I. Self-organization in Nonequilibrium Systems.
Arthur Schopenhauer, The World As Will and Representation.
Ilya Prigogine, "Unity of Physical laws and Levels of Description" in Interpretations of Life and Mind, Marjorie Green, ed. 1971, p.12.
Elizabeth Pennisi, Molecular Evolution: How the Genome Readies Itself for Evolution., Science, 08-21-1998.
Herbert A. Simon, "Theories of Bounded Rationality" in Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. "What Next for Generalized Utility Theory" in Utility Theories: Measurements and Applications, Ward Edwards, ed., 1992, p. 144.
Ronald Howard. "In Praise of the Old Time Religion", Ibid, p.30.
Natural Value by Friedrich Wieser, translated by Christian A. Malloch. English Edition, 1893.
John Keynes. General theory, General Theory of Employment, Interest and Money.
Sheryl Wudunn "Zen Banking: Some Interest Rates in Japan Drop Below Zero", New York Times, November 7, 1998.
Milton Friedman, Unemployment Versus Inflation?: An Evaluation of the Phillips Curve.
---------------------
Valery Nikolaevich Chalidze
His Soviet citizenship was revoked on December 13, 1972 following a trip to the United States for a conference on human rights. Obtained American citizenship in 1979.
November 25, 1938, Moscow, Russia - January 3, 2018 Benson, Vermont, United States
https://en.wikipedia.org/wiki/Valery_Chalidze
Some links:
- Valery Chalidze also offered to create personal websites in 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- In memory of Valery Chalidze by his friend physicist, writer and former Soviet dissident Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- Inflation As Society's Self-Defense by Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Hierarchical Instinct and Human Evolution. Socio-biological approach by Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum(“I erected a monument”) - site created in 2018 in homage
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
---------------------
Long life Valery Chalidze
BTC
Did you know the physicist, and human rights defender Valery Chalidze?
--------------------
An extract from the book Entropy Demystified: Potential Order, Life and Money, written in 2000 by Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of eco- nomic measurement is opposed to the methods of meas- urement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of eve- ryone involved. What is more, in science units of meas- urement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally re- tains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a cer- tain symbol like money is accepted by humans as the representation of order, it finds itself under the protec- tion of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself—a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same signifi- cance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermo- dynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when neces- sary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that rea- son comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influ- ence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interest- ing how this desire to hold money (and property in gen- eral) survived throughout centuries despite many dis- senting moral teachings including one of the mightiest religions humankind ever knew—Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material ine- quality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (en- ergy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and p-order by money is higher when there is a simple connection be- tween the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or ser- vices in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actu- ally a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance—that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
---------------------
Who is Valery Chalidze? Here is what he said about himself in 1997 on his personal website.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) has long been active in the field of social problems and human rights as they pertain to the USSR and post-Soviet conditions, and was awarded a MacArthur Fellowship (1985-1990) for his human-rights work. He has authored a number of books on social problems in the Soviet Union, including To defend these rights and Criminal Russia (Random House).
Mr. Chalidze, Dr. Andrei Sakharov and Andrei Tverdokhlebov were the founders of the Moscow Human Rights Committee (1970-72).
From 1973 to 1982 Mr. Chalidze, together with Edward Kline, Pavel Litvinov and Peter Reddaway, edited and published The Chronicle Of Human Rights In the USSR.
With Leon Lipson, Sterling Professor Of Law at Yale University, he edited Papers On Socialist Law and later edited and published the Russian-language magazine, Internal Contradictions In the USSR.
Mr. Chalidze also established Chalidze Publications, which published over one hundred books in Russian devoted to human rights, theories of democracy, Soviet history and Soviet politics. In 1989 he was co-editor and publisher of The Federalist Papers in Russian.
Throughout all the years of his public activity, Mr. Chalidze was a proponent of human rights, democracy and the free market, and a strong opponent of so-called socio-economic rights and the expansion of other Marxist ideas. In 1994 he launched a magazine, The Rational Conservative, devoted to defending constitutionalism and the free market in the United States (four issues published).
In 1994 Valery Chalidze worked as Advisor-at-Large for the Russian edition of Encyclopedia Britannica.
Currently Mr. Chalidze continues to follow the development of the former Soviet Union, including through his work as Editor-in-Chief of the Central Asia Monitor. He also continues to write on a variety of topics, including:
The Entropy Of Social Life: The Physics Behind Morality, Law And Economics; and
Cold War Damage Assessment: Soviet Influence On American Life.
With his wife, attorney Lisa Chalidze, Valery developed and maintains the project Law For Kids, serving as Director of Law For Kids International.
Chalidze has authored a number of books (see below) and numerous articles in both the American and the Russian press, and in professional journals. Some of these works are reproduced in other parts of this Web page (see contents above).
* * *
For fun, Chalidze designs gardens, jewelry and Web pages.
Building houses and landscaping on his 435-acre property on Lake Champlain is Chalidze's way to cope with the need for physical exercise
(see Real Estate: Lake Property For Sale
* * *
In science, Mr. Chalidze worked in the field of polymer physics (USSR, 1966-1971).
In 1985-86 he published two short books devoted to his concept of the linguistics brain code. In Brain Code And Paleolinguistics he showed how the code in question affects the distribution of consonants in language, and presented a hypothesis of thestadial development of language with an increase in the number of consonsonants: from eight (as in Hawaian) to twelve (as in Finnish) to twenty-one (as in the majority of contemporary languages). This corresponds to the number of digits of the brain code (from three to five). Because the prevailing approach to the brain is that it is an analogous device, Chalidze's work in this field is not widely accepted and is rather iconoclastic.
In 1989 Mr. Chalidze completed Hierarchical Instinct and Human Evolution , in which he contends that the hierarchical instinct of humans is the primary vehicle of civilized development. In this work he discusses the influence of human biology in general on social life. Valery Chalidze presents an iconoclastic concept of social conflicts from an evolutionary perspective. The author also discusses the role of hierarchical instinct in human behavior and the anthropology of law and religion, as well as the evolutionary significance of homosexuality in human society.
This line of work continues now in his Entropy Of Social Life (book in progress). In this work Chalidze analyzes how physical laws shape both our instincts and our social behavior.
In 1990-1995 Chalidze formulated the principles of his vortex theory of matter, which explores overlooked possibilities of classical physics to describe sub-atomic particles. Without undermining the obvious successes of contemporary theoretical physics, Chalidze's goal is to demonstrate that we can do without certain controversial philosophccal approaches of quantum physics.
---------------------
The bibliography of his book Entropy Demystified: Potential Order, Life and Money:
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
SPECULATION
Is there a link between the work of Ilia Prigogine on dissipative structures which relates to systems that maintain their order and structure through continuous processes of energy and matter exchange with their environment and Bitcoin POW?
The connection between Prigogine's work and Bitcoin can be explored from the perspective of thermodynamics and energy consumption.
See also the other authors cited.
---
Johan D. Fast, Entropy.
Goldstein, Martin Ingre, The Refrigerator And the Universe, 1993, p. 168.
Kenneth D. Bailey. Social Entropy Theory, 1990, p. 53-65.
Maxwell's article "Diffusion" written for Encyclopedia Britannica. The Kind of Motion We Call Heat, 1976, p. 592.
"How subjective is entropy?" Kynnet Denbigh in Maxwell's Demon. Entropy Information Computing. Harvey S. Leff and Andrew F. Rex, ed.
Claude E. Shannon, The Mathematical Theory of Communication.
Nicholas Georgescu-Roegen, The Entropy Law and the Economic Process, 1971, p. 281.
Rifkin, Jeremy. Entropy: Into the Greenhouse World, 1989, p. 281.
Peter A. Corning and Stephen Jey Kline, Syst. Res., p. 15, 273-275, 1998.
Rick Telander, "Viewpoint: Wasting Away At Health Clubs: Fitness fanatics should find better uses for their energy," Sports Illustrated, 06-04-1990, p. 6.
Kestenbaum, David, Physics: Gentle Force of Entropy Bridges Disciplines., Science, 03-20-1998
Report to the Librarian. Stephen Jay Gould, The Sciences, Nov.-Dec. 1995.
Erwin Schorödinger, What Is Life?
See Ilya Prigogine, Introduction to Thermodynamics of Irreversible Processe;
Nicolis, G. and Prigogine, I. Self-organization in Nonequilibrium Systems.
Arthur Schopenhauer, The World As Will and Representation.
Ilya Prigogine, "Unity of Physical laws and Levels of Description" in Interpretations of Life and Mind, Marjorie Green, ed. 1971, p.12.
Elizabeth Pennisi, Molecular Evolution: How the Genome Readies Itself for Evolution., Science, 08-21-1998.
Herbert A. Simon, "Theories of Bounded Rationality" in Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. "What Next for Generalized Utility Theory" in Utility Theories: Measurements and Applications, Ward Edwards, ed., 1992, p. 144.
Ronald Howard. "In Praise of the Old Time Religion", Ibid, p.30.
Natural Value by Friedrich Wieser, translated by Christian A. Malloch. English Edition, 1893.
John Keynes. General theory, General Theory of Employment, Interest and Money.
Sheryl Wudunn "Zen Banking: Some Interest Rates in Japan Drop Below Zero", New York Times, November 7, 1998.
Milton Friedman, Unemployment Versus Inflation?: An Evaluation of the Phillips Curve.
---------------------
Valery Nikolaevich Chalidze
His Soviet citizenship was revoked on December 13, 1972 following a trip to the United States for a conference on human rights. Obtained American citizenship in 1979.
November 25, 1938, Moscow, Russia - January 3, 2018 Benson, Vermont, United States
https://en.wikipedia.org/wiki/Valery_Chalidze
Some links:
- Valery Chalidze also offered to create personal websites in 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- In memory of Valery Chalidze by his friend physicist, writer and former Soviet dissident Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- Inflation As Society's Self-Defense by Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Hierarchical Instinct and Human Evolution. Socio-biological approach by Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum(“I erected a monument”) - site created in 2018 in homage
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
---------------------
Long life Valery Chalidze
BTC
FRANCY1, save me from the sensors who deleted my subject like common spam. Is the truth disturbing? Sorry to impose on myself like this before my probable disappearance...
---------------------
An extract from the book Entropy Demystified: Potential Order, Life and Money, written in 2000 by Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of economic measurement is opposed to the methods of measurement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of everyone involved. What is more, in science units of measurement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally retains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a certain symbol like money is accepted by humans as the representation of order, it finds itself under the protection of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself—a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same significance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermodynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when necessary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that reason comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interesting how this desire to hold money (and property in general) survived throughout centuries despite many dissenting moral teachings including one of the mightiest religions humankind ever knew—Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material inequality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (energy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and potential order by money is higher when there is a simple connection between the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or services in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actually a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance—that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
---------------------
Who is Valery Chalidze? Here is what he said about himself in 1997 on his personal website.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) has long been active in the field of social problems and human rights as they pertain to the USSR and post-Soviet conditions, and was awarded a MacArthur Fellowship (1985-1990) for his human-rights work. He has authored a number of books on social problems in the Soviet Union, including To defend these rights and Criminal Russia (Random House).
Mr. Chalidze, Dr. Andrei Sakharov and Andrei Tverdokhlebov were the founders of the Moscow Human Rights Committee (1970-72).
From 1973 to 1982 Mr. Chalidze, together with Edward Kline, Pavel Litvinov and Peter Reddaway, edited and published The Chronicle Of Human Rights In the USSR.
With Leon Lipson, Sterling Professor Of Law at Yale University, he edited Papers On Socialist Law and later edited and published the Russian-language magazine, Internal Contradictions In the USSR.
Mr. Chalidze also established Chalidze Publications, which published over one hundred books in Russian devoted to human rights, theories of democracy, Soviet history and Soviet politics. In 1989 he was co-editor and publisher of The Federalist Papers in Russian.
Throughout all the years of his public activity, Mr. Chalidze was a proponent of human rights, democracy and the free market, and a strong opponent of so-called socio-economic rights and the expansion of other Marxist ideas. In 1994 he launched a magazine, The Rational Conservative, devoted to defending constitutionalism and the free market in the United States (four issues published).
In 1994 Valery Chalidze worked as Advisor-at-Large for the Russian edition of Encyclopedia Britannica.
Currently Mr. Chalidze continues to follow the development of the former Soviet Union, including through his work as Editor-in-Chief of the Central Asia Monitor. He also continues to write on a variety of topics, including:
The Entropy Of Social Life: The Physics Behind Morality, Law And Economics; and
Cold War Damage Assessment: Soviet Influence On American Life.
With his wife, attorney Lisa Chalidze, Valery developed and maintains the project Law For Kids, serving as Director of Law For Kids International.
Chalidze has authored a number of books (see below) and numerous articles in both the American and the Russian press, and in professional journals. Some of these works are reproduced in other parts of this Web page (see contents above).
* * *
For fun, Chalidze designs gardens, jewelry and Web pages.
Building houses and landscaping on his 435-acre property on Lake Champlain is Chalidze's way to cope with the need for physical exercise
(see Real Estate: Lake Property For Sale
* * *
In science, Mr. Chalidze worked in the field of polymer physics (USSR, 1966-1971).
In 1985-86 he published two short books devoted to his concept of the linguistics brain code. In Brain Code And Paleolinguistics he showed how the code in question affects the distribution of consonants in language, and presented a hypothesis of thestadial development of language with an increase in the number of consonsonants: from eight (as in Hawaian) to twelve (as in Finnish) to twenty-one (as in the majority of contemporary languages). This corresponds to the number of digits of the brain code (from three to five). Because the prevailing approach to the brain is that it is an analogous device, Chalidze's work in this field is not widely accepted and is rather iconoclastic.
In 1989 Mr. Chalidze completed Hierarchical Instinct and Human Evolution , in which he contends that the hierarchical instinct of humans is the primary vehicle of civilized development. In this work he discusses the influence of human biology in general on social life. Valery Chalidze presents an iconoclastic concept of social conflicts from an evolutionary perspective. The author also discusses the role of hierarchical instinct in human behavior and the anthropology of law and religion, as well as the evolutionary significance of homosexuality in human society.
This line of work continues now in his Entropy Of Social Life (book in progress). In this work Chalidze analyzes how physical laws shape both our instincts and our social behavior.
In 1990-1995 Chalidze formulated the principles of his vortex theory of matter, which explores overlooked possibilities of classical physics to describe sub-atomic particles. Without undermining the obvious successes of contemporary theoretical physics, Chalidze's goal is to demonstrate that we can do without certain controversial philosophccal approaches of quantum physics.
---------------------
The bibliography of his book Entropy Demystified: Potential Order, Life and Money:
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
Is there a link between the work of Ilia Prigogine on dissipative structures which relates to systems that maintain their order and structure through continuous processes of energy and matter exchange with their environment and Bitcoin POW? The connection between Prigogine's work and Bitcoin can be explored from the perspective of thermodynamics and energy consumption.
Johan D. Fast, Entropy.
Goldstein, Martin Ingre, The Refrigerator And the Universe, 1993, p. 168.
Kenneth D. Bailey. Social Entropy Theory, 1990, p. 53-65.
Maxwell's article "Diffusion" written for Encyclopedia Britannica. The Kind of Motion We Call Heat, 1976, p. 592.
"How subjective is entropy?" Kynnet Denbigh in Maxwell's Demon. Entropy Information Computing. Harvey S. Leff and Andrew F. Rex, ed.
Claude E. Shannon, The Mathematical Theory of Communication.
Nicholas Georgescu-Roegen, The Entropy Law and the Economic Process, 1971, p. 281.
Rifkin, Jeremy. Entropy: Into the Greenhouse World, 1989, p. 281.
Peter A. Corning and Stephen Jey Kline, Syst. Res., p. 15, 273-275, 1998.
Rick Telander, "Viewpoint: Wasting Away At Health Clubs: Fitness fanatics should find better uses for their energy," Sports Illustrated, 06-04-1990, p. 6.
Kestenbaum, David, Physics: Gentle Force of Entropy Bridges Disciplines., Science, 03-20-1998
Report to the Librarian. Stephen Jay Gould, The Sciences, Nov.-Dec. 1995.
Erwin Schorödinger, What Is Life?
See Ilya Prigogine, Introduction to Thermodynamics of Irreversible Processe;
Nicolis, G. and Prigogine, I. Self-organization in Nonequilibrium Systems.
Arthur Schopenhauer, The World As Will and Representation.
Ilya Prigogine, "Unity of Physical laws and Levels of Description" in Interpretations of Life and Mind, Marjorie Green, ed. 1971, p.12.
Elizabeth Pennisi, Molecular Evolution: How the Genome Readies Itself for Evolution., Science, 08-21-1998.
Herbert A. Simon, "Theories of Bounded Rationality" in Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. "What Next for Generalized Utility Theory" in Utility Theories: Measurements and Applications, Ward Edwards, ed., 1992, p. 144.
Ronald Howard. "In Praise of the Old Time Religion", Ibid, p.30.
Natural Value by Friedrich Wieser, translated by Christian A. Malloch. English Edition, 1893.
John Keynes. General theory, General Theory of Employment, Interest and Money.
Sheryl Wudunn "Zen Banking: Some Interest Rates in Japan Drop Below Zero", New York Times, November 7, 1998.
Milton Friedman, Unemployment Versus Inflation?: An Evaluation of the Phillips Curve.
---------------------
Valery Nikolaevich Chalidze
His Soviet citizenship was revoked on December 13, 1972 following a trip to the United States for a conference on human rights. Obtained American citizenship in 1979.
November 25, 1938, Moscow, Russia - January 3, 2018 Benson, Vermont, United States
https://en.wikipedia.org/wiki/Valery_Chalidze
Some links:
- Valery Chalidze also offered to create personal websites in 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- In memory of Valery Chalidze by his friend physicist, writer and former Soviet dissident Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- Inflation As Society's Self-Defense by Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Hierarchical Instinct and Human Evolution. Socio-biological approach by Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum(“I erected a monument”) - site created in 2018 in homage
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
---------------------
Long life Valery Chalidze
BTC
---------------------
An extract from the book Entropy Demystified: Potential Order, Life and Money, written in 2000 by Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of economic measurement is opposed to the methods of measurement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of everyone involved. What is more, in science units of measurement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally retains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a certain symbol like money is accepted by humans as the representation of order, it finds itself under the protection of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself—a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same significance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermodynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when necessary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that reason comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interesting how this desire to hold money (and property in general) survived throughout centuries despite many dissenting moral teachings including one of the mightiest religions humankind ever knew—Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material inequality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (energy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and potential order by money is higher when there is a simple connection between the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or services in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actually a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance—that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
---------------------
Who is Valery Chalidze? Here is what he said about himself in 1997 on his personal website.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) has long been active in the field of social problems and human rights as they pertain to the USSR and post-Soviet conditions, and was awarded a MacArthur Fellowship (1985-1990) for his human-rights work. He has authored a number of books on social problems in the Soviet Union, including To defend these rights and Criminal Russia (Random House).
Mr. Chalidze, Dr. Andrei Sakharov and Andrei Tverdokhlebov were the founders of the Moscow Human Rights Committee (1970-72).
From 1973 to 1982 Mr. Chalidze, together with Edward Kline, Pavel Litvinov and Peter Reddaway, edited and published The Chronicle Of Human Rights In the USSR.
With Leon Lipson, Sterling Professor Of Law at Yale University, he edited Papers On Socialist Law and later edited and published the Russian-language magazine, Internal Contradictions In the USSR.
Mr. Chalidze also established Chalidze Publications, which published over one hundred books in Russian devoted to human rights, theories of democracy, Soviet history and Soviet politics. In 1989 he was co-editor and publisher of The Federalist Papers in Russian.
Throughout all the years of his public activity, Mr. Chalidze was a proponent of human rights, democracy and the free market, and a strong opponent of so-called socio-economic rights and the expansion of other Marxist ideas. In 1994 he launched a magazine, The Rational Conservative, devoted to defending constitutionalism and the free market in the United States (four issues published).
In 1994 Valery Chalidze worked as Advisor-at-Large for the Russian edition of Encyclopedia Britannica.
Currently Mr. Chalidze continues to follow the development of the former Soviet Union, including through his work as Editor-in-Chief of the Central Asia Monitor. He also continues to write on a variety of topics, including:
The Entropy Of Social Life: The Physics Behind Morality, Law And Economics; and
Cold War Damage Assessment: Soviet Influence On American Life.
With his wife, attorney Lisa Chalidze, Valery developed and maintains the project Law For Kids, serving as Director of Law For Kids International.
Chalidze has authored a number of books (see below) and numerous articles in both the American and the Russian press, and in professional journals. Some of these works are reproduced in other parts of this Web page (see contents above).
* * *
For fun, Chalidze designs gardens, jewelry and Web pages.
Building houses and landscaping on his 435-acre property on Lake Champlain is Chalidze's way to cope with the need for physical exercise
(see Real Estate: Lake Property For Sale
* * *
In science, Mr. Chalidze worked in the field of polymer physics (USSR, 1966-1971).
In 1985-86 he published two short books devoted to his concept of the linguistics brain code. In Brain Code And Paleolinguistics he showed how the code in question affects the distribution of consonants in language, and presented a hypothesis of thestadial development of language with an increase in the number of consonsonants: from eight (as in Hawaian) to twelve (as in Finnish) to twenty-one (as in the majority of contemporary languages). This corresponds to the number of digits of the brain code (from three to five). Because the prevailing approach to the brain is that it is an analogous device, Chalidze's work in this field is not widely accepted and is rather iconoclastic.
In 1989 Mr. Chalidze completed Hierarchical Instinct and Human Evolution , in which he contends that the hierarchical instinct of humans is the primary vehicle of civilized development. In this work he discusses the influence of human biology in general on social life. Valery Chalidze presents an iconoclastic concept of social conflicts from an evolutionary perspective. The author also discusses the role of hierarchical instinct in human behavior and the anthropology of law and religion, as well as the evolutionary significance of homosexuality in human society.
This line of work continues now in his Entropy Of Social Life (book in progress). In this work Chalidze analyzes how physical laws shape both our instincts and our social behavior.
In 1990-1995 Chalidze formulated the principles of his vortex theory of matter, which explores overlooked possibilities of classical physics to describe sub-atomic particles. Without undermining the obvious successes of contemporary theoretical physics, Chalidze's goal is to demonstrate that we can do without certain controversial philosophccal approaches of quantum physics.
---------------------
The bibliography of his book Entropy Demystified: Potential Order, Life and Money:
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
Is there a link between the work of Ilia Prigogine on dissipative structures which relates to systems that maintain their order and structure through continuous processes of energy and matter exchange with their environment and Bitcoin POW? The connection between Prigogine's work and Bitcoin can be explored from the perspective of thermodynamics and energy consumption.
Johan D. Fast, Entropy.
Goldstein, Martin Ingre, The Refrigerator And the Universe, 1993, p. 168.
Kenneth D. Bailey. Social Entropy Theory, 1990, p. 53-65.
Maxwell's article "Diffusion" written for Encyclopedia Britannica. The Kind of Motion We Call Heat, 1976, p. 592.
"How subjective is entropy?" Kynnet Denbigh in Maxwell's Demon. Entropy Information Computing. Harvey S. Leff and Andrew F. Rex, ed.
Claude E. Shannon, The Mathematical Theory of Communication.
Nicholas Georgescu-Roegen, The Entropy Law and the Economic Process, 1971, p. 281.
Rifkin, Jeremy. Entropy: Into the Greenhouse World, 1989, p. 281.
Peter A. Corning and Stephen Jey Kline, Syst. Res., p. 15, 273-275, 1998.
Rick Telander, "Viewpoint: Wasting Away At Health Clubs: Fitness fanatics should find better uses for their energy," Sports Illustrated, 06-04-1990, p. 6.
Kestenbaum, David, Physics: Gentle Force of Entropy Bridges Disciplines., Science, 03-20-1998
Report to the Librarian. Stephen Jay Gould, The Sciences, Nov.-Dec. 1995.
Erwin Schorödinger, What Is Life?
See Ilya Prigogine, Introduction to Thermodynamics of Irreversible Processe;
Nicolis, G. and Prigogine, I. Self-organization in Nonequilibrium Systems.
Arthur Schopenhauer, The World As Will and Representation.
Ilya Prigogine, "Unity of Physical laws and Levels of Description" in Interpretations of Life and Mind, Marjorie Green, ed. 1971, p.12.
Elizabeth Pennisi, Molecular Evolution: How the Genome Readies Itself for Evolution., Science, 08-21-1998.
Herbert A. Simon, "Theories of Bounded Rationality" in Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. "What Next for Generalized Utility Theory" in Utility Theories: Measurements and Applications, Ward Edwards, ed., 1992, p. 144.
Ronald Howard. "In Praise of the Old Time Religion", Ibid, p.30.
Natural Value by Friedrich Wieser, translated by Christian A. Malloch. English Edition, 1893.
John Keynes. General theory, General Theory of Employment, Interest and Money.
Sheryl Wudunn "Zen Banking: Some Interest Rates in Japan Drop Below Zero", New York Times, November 7, 1998.
Milton Friedman, Unemployment Versus Inflation?: An Evaluation of the Phillips Curve.
---------------------
Valery Nikolaevich Chalidze
His Soviet citizenship was revoked on December 13, 1972 following a trip to the United States for a conference on human rights. Obtained American citizenship in 1979.
November 25, 1938, Moscow, Russia - January 3, 2018 Benson, Vermont, United States
https://en.wikipedia.org/wiki/Valery_Chalidze
Some links:
- Valery Chalidze also offered to create personal websites in 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- In memory of Valery Chalidze by his friend physicist, writer and former Soviet dissident Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- Inflation As Society's Self-Defense by Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Hierarchical Instinct and Human Evolution. Socio-biological approach by Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum(“I erected a monument”) - site created in 2018 in homage
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
---------------------
Long life Valery Chalidze
BTC
An extract from the book Entropy Demystified: Potential Order, Life and Money, written in 2000 by Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of economic measurement is opposed to the methods of measurement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of everyone involved. What is more, in science units of measurement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally retains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a certain symbol like money is accepted by humans as the representation of order, it finds itself under the protection of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself—a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same significance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermodynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when necessary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that reason comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interesting how this desire to hold money (and property in general) survived throughout centuries despite many dissenting moral teachings including one of the mightiest religions humankind ever knew—Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material inequality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (energy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and potential order by money is higher when there is a simple connection between the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or services in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actually a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance—that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
---------------------
Who is Valery Chalidze? Here is what he said about himself in 1997 on his personal website.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) has long been active in the field of social problems and human rights as they pertain to the USSR and post-Soviet conditions, and was awarded a MacArthur Fellowship (1985-1990) for his human-rights work. He has authored a number of books on social problems in the Soviet Union, including To defend these rights and Criminal Russia (Random House).
Mr. Chalidze, Dr. Andrei Sakharov and Andrei Tverdokhlebov were the founders of the Moscow Human Rights Committee (1970-72).
From 1973 to 1982 Mr. Chalidze, together with Edward Kline, Pavel Litvinov and Peter Reddaway, edited and published The Chronicle Of Human Rights In the USSR.
With Leon Lipson, Sterling Professor Of Law at Yale University, he edited Papers On Socialist Law and later edited and published the Russian-language magazine, Internal Contradictions In the USSR.
Mr. Chalidze also established Chalidze Publications, which published over one hundred books in Russian devoted to human rights, theories of democracy, Soviet history and Soviet politics. In 1989 he was co-editor and publisher of The Federalist Papers in Russian.
Throughout all the years of his public activity, Mr. Chalidze was a proponent of human rights, democracy and the free market, and a strong opponent of so-called socio-economic rights and the expansion of other Marxist ideas. In 1994 he launched a magazine, The Rational Conservative, devoted to defending constitutionalism and the free market in the United States (four issues published).
In 1994 Valery Chalidze worked as Advisor-at-Large for the Russian edition of Encyclopedia Britannica.
Currently Mr. Chalidze continues to follow the development of the former Soviet Union, including through his work as Editor-in-Chief of the Central Asia Monitor. He also continues to write on a variety of topics, including:
The Entropy Of Social Life: The Physics Behind Morality, Law And Economics; and
Cold War Damage Assessment: Soviet Influence On American Life.
With his wife, attorney Lisa Chalidze, Valery developed and maintains the project Law For Kids, serving as Director of Law For Kids International.
Chalidze has authored a number of books (see below) and numerous articles in both the American and the Russian press, and in professional journals. Some of these works are reproduced in other parts of this Web page (see contents above).
* * *
For fun, Chalidze designs gardens, jewelry and Web pages.
Building houses and landscaping on his 435-acre property on Lake Champlain is Chalidze's way to cope with the need for physical exercise
(see Real Estate: Lake Property For Sale
* * *
In science, Mr. Chalidze worked in the field of polymer physics (USSR, 1966-1971).
In 1985-86 he published two short books devoted to his concept of the linguistics brain code. In Brain Code And Paleolinguistics he showed how the code in question affects the distribution of consonants in language, and presented a hypothesis of thestadial development of language with an increase in the number of consonsonants: from eight (as in Hawaian) to twelve (as in Finnish) to twenty-one (as in the majority of contemporary languages). This corresponds to the number of digits of the brain code (from three to five). Because the prevailing approach to the brain is that it is an analogous device, Chalidze's work in this field is not widely accepted and is rather iconoclastic.
In 1989 Mr. Chalidze completed Hierarchical Instinct and Human Evolution , in which he contends that the hierarchical instinct of humans is the primary vehicle of civilized development. In this work he discusses the influence of human biology in general on social life. Valery Chalidze presents an iconoclastic concept of social conflicts from an evolutionary perspective. The author also discusses the role of hierarchical instinct in human behavior and the anthropology of law and religion, as well as the evolutionary significance of homosexuality in human society.
This line of work continues now in his Entropy Of Social Life (book in progress). In this work Chalidze analyzes how physical laws shape both our instincts and our social behavior.
In 1990-1995 Chalidze formulated the principles of his vortex theory of matter, which explores overlooked possibilities of classical physics to describe sub-atomic particles. Without undermining the obvious successes of contemporary theoretical physics, Chalidze's goal is to demonstrate that we can do without certain controversial philosophccal approaches of quantum physics.
---------------------
The bibliography of his book Entropy Demystified: Potential Order, Life and Money:
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
Is there a link between the work of Ilia Prigogine on dissipative structures which relates to systems that maintain their order and structure through continuous processes of energy and matter exchange with their environment and Bitcoin POW? The connection between Prigogine's work and Bitcoin can be explored from the perspective of thermodynamics and energy consumption.
Johan D. Fast, Entropy.
Goldstein, Martin Ingre, The Refrigerator And the Universe, 1993, p. 168.
Kenneth D. Bailey. Social Entropy Theory, 1990, p. 53-65.
Maxwell's article "Diffusion" written for Encyclopedia Britannica. The Kind of Motion We Call Heat, 1976, p. 592.
"How subjective is entropy?" Kynnet Denbigh in Maxwell's Demon. Entropy Information Computing. Harvey S. Leff and Andrew F. Rex, ed.
Claude E. Shannon, The Mathematical Theory of Communication.
Nicholas Georgescu-Roegen, The Entropy Law and the Economic Process, 1971, p. 281.
Rifkin, Jeremy. Entropy: Into the Greenhouse World, 1989, p. 281.
Peter A. Corning and Stephen Jey Kline, Syst. Res., p. 15, 273-275, 1998.
Rick Telander, "Viewpoint: Wasting Away At Health Clubs: Fitness fanatics should find better uses for their energy," Sports Illustrated, 06-04-1990, p. 6.
Kestenbaum, David, Physics: Gentle Force of Entropy Bridges Disciplines., Science, 03-20-1998
Report to the Librarian. Stephen Jay Gould, The Sciences, Nov.-Dec. 1995.
Erwin Schorödinger, What Is Life?
See Ilya Prigogine, Introduction to Thermodynamics of Irreversible Processe;
Nicolis, G. and Prigogine, I. Self-organization in Nonequilibrium Systems.
Arthur Schopenhauer, The World As Will and Representation.
Ilya Prigogine, "Unity of Physical laws and Levels of Description" in Interpretations of Life and Mind, Marjorie Green, ed. 1971, p.12.
Elizabeth Pennisi, Molecular Evolution: How the Genome Readies Itself for Evolution., Science, 08-21-1998.
Herbert A. Simon, "Theories of Bounded Rationality" in Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. "What Next for Generalized Utility Theory" in Utility Theories: Measurements and Applications, Ward Edwards, ed., 1992, p. 144.
Ronald Howard. "In Praise of the Old Time Religion", Ibid, p.30.
Natural Value by Friedrich Wieser, translated by Christian A. Malloch. English Edition, 1893.
John Keynes. General theory, General Theory of Employment, Interest and Money.
Sheryl Wudunn "Zen Banking: Some Interest Rates in Japan Drop Below Zero", New York Times, November 7, 1998.
Milton Friedman, Unemployment Versus Inflation?: An Evaluation of the Phillips Curve.
---------------------
Valery Nikolaevich Chalidze
His Soviet citizenship was revoked on December 13, 1972 following a trip to the United States for a conference on human rights. Obtained American citizenship in 1979.
November 25, 1938, Moscow, Russia - January 3, 2018 Benson, Vermont, United States
https://en.wikipedia.org/wiki/Valery_Chalidze
Some links:
- Valery Chalidze also offered to create personal websites in 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- In memory of Valery Chalidze by his friend physicist, writer and former Soviet dissident Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- Inflation As Society's Self-Defense by Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Hierarchical Instinct and Human Evolution. Socio-biological approach by Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum(“I erected a monument”) - site created in 2018 in homage
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
---------------------
Long life Valery Chalidze
BTC
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of economic measurement is opposed to the methods of measurement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of everyone involved. What is more, in science units of measurement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally retains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a certain symbol like money is accepted by humans as the representation of order, it finds itself under the protection of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself—a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same significance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermodynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when necessary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that reason comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interesting how this desire to hold money (and property in general) survived throughout centuries despite many dissenting moral teachings including one of the mightiest religions humankind ever knew—Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material inequality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (energy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and potential order by money is higher when there is a simple connection between the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or services in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actually a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance—that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
---------------------
Who is Valery Chalidze? Here is what he said about himself in 1997 on his personal website.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) has long been active in the field of social problems and human rights as they pertain to the USSR and post-Soviet conditions, and was awarded a MacArthur Fellowship (1985-1990) for his human-rights work. He has authored a number of books on social problems in the Soviet Union, including To defend these rights and Criminal Russia (Random House).
Mr. Chalidze, Dr. Andrei Sakharov and Andrei Tverdokhlebov were the founders of the Moscow Human Rights Committee (1970-72).
From 1973 to 1982 Mr. Chalidze, together with Edward Kline, Pavel Litvinov and Peter Reddaway, edited and published The Chronicle Of Human Rights In the USSR.
With Leon Lipson, Sterling Professor Of Law at Yale University, he edited Papers On Socialist Law and later edited and published the Russian-language magazine, Internal Contradictions In the USSR.
Mr. Chalidze also established Chalidze Publications, which published over one hundred books in Russian devoted to human rights, theories of democracy, Soviet history and Soviet politics. In 1989 he was co-editor and publisher of The Federalist Papers in Russian.
Throughout all the years of his public activity, Mr. Chalidze was a proponent of human rights, democracy and the free market, and a strong opponent of so-called socio-economic rights and the expansion of other Marxist ideas. In 1994 he launched a magazine, The Rational Conservative, devoted to defending constitutionalism and the free market in the United States (four issues published).
In 1994 Valery Chalidze worked as Advisor-at-Large for the Russian edition of Encyclopedia Britannica.
Currently Mr. Chalidze continues to follow the development of the former Soviet Union, including through his work as Editor-in-Chief of the Central Asia Monitor. He also continues to write on a variety of topics, including:
The Entropy Of Social Life: The Physics Behind Morality, Law And Economics; and
Cold War Damage Assessment: Soviet Influence On American Life.
With his wife, attorney Lisa Chalidze, Valery developed and maintains the project Law For Kids, serving as Director of Law For Kids International.
Chalidze has authored a number of books (see below) and numerous articles in both the American and the Russian press, and in professional journals. Some of these works are reproduced in other parts of this Web page (see contents above).
* * *
For fun, Chalidze designs gardens, jewelry and Web pages.
Building houses and landscaping on his 435-acre property on Lake Champlain is Chalidze's way to cope with the need for physical exercise
(see Real Estate: Lake Property For Sale
* * *
In science, Mr. Chalidze worked in the field of polymer physics (USSR, 1966-1971).
In 1985-86 he published two short books devoted to his concept of the linguistics brain code. In Brain Code And Paleolinguistics he showed how the code in question affects the distribution of consonants in language, and presented a hypothesis of thestadial development of language with an increase in the number of consonsonants: from eight (as in Hawaian) to twelve (as in Finnish) to twenty-one (as in the majority of contemporary languages). This corresponds to the number of digits of the brain code (from three to five). Because the prevailing approach to the brain is that it is an analogous device, Chalidze's work in this field is not widely accepted and is rather iconoclastic.
In 1989 Mr. Chalidze completed Hierarchical Instinct and Human Evolution , in which he contends that the hierarchical instinct of humans is the primary vehicle of civilized development. In this work he discusses the influence of human biology in general on social life. Valery Chalidze presents an iconoclastic concept of social conflicts from an evolutionary perspective. The author also discusses the role of hierarchical instinct in human behavior and the anthropology of law and religion, as well as the evolutionary significance of homosexuality in human society.
This line of work continues now in his Entropy Of Social Life (book in progress). In this work Chalidze analyzes how physical laws shape both our instincts and our social behavior.
In 1990-1995 Chalidze formulated the principles of his vortex theory of matter, which explores overlooked possibilities of classical physics to describe sub-atomic particles. Without undermining the obvious successes of contemporary theoretical physics, Chalidze's goal is to demonstrate that we can do without certain controversial philosophccal approaches of quantum physics.
---------------------
The bibliography of his book Entropy Demystified: Potential Order, Life and Money:
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
Is there a link between the work of Ilia Prigogine on dissipative structures which relates to systems that maintain their order and structure through continuous processes of energy and matter exchange with their environment and Bitcoin POW? The connection between Prigogine's work and Bitcoin can be explored from the perspective of thermodynamics and energy consumption.
Johan D. Fast, Entropy.
Goldstein, Martin Ingre, The Refrigerator And the Universe, 1993, p. 168.
Kenneth D. Bailey. Social Entropy Theory, 1990, p. 53-65.
Maxwell's article "Diffusion" written for Encyclopedia Britannica. The Kind of Motion We Call Heat, 1976, p. 592.
"How subjective is entropy?" Kynnet Denbigh in Maxwell's Demon. Entropy Information Computing. Harvey S. Leff and Andrew F. Rex, ed.
Claude E. Shannon, The Mathematical Theory of Communication.
Nicholas Georgescu-Roegen, The Entropy Law and the Economic Process, 1971, p. 281.
Rifkin, Jeremy. Entropy: Into the Greenhouse World, 1989, p. 281.
Peter A. Corning and Stephen Jey Kline, Syst. Res., p. 15, 273-275, 1998.
Rick Telander, "Viewpoint: Wasting Away At Health Clubs: Fitness fanatics should find better uses for their energy," Sports Illustrated, 06-04-1990, p. 6.
Kestenbaum, David, Physics: Gentle Force of Entropy Bridges Disciplines., Science, 03-20-1998
Report to the Librarian. Stephen Jay Gould, The Sciences, Nov.-Dec. 1995.
Erwin Schorödinger, What Is Life?
See Ilya Prigogine, Introduction to Thermodynamics of Irreversible Processe;
Nicolis, G. and Prigogine, I. Self-organization in Nonequilibrium Systems.
Arthur Schopenhauer, The World As Will and Representation.
Ilya Prigogine, "Unity of Physical laws and Levels of Description" in Interpretations of Life and Mind, Marjorie Green, ed. 1971, p.12.
Elizabeth Pennisi, Molecular Evolution: How the Genome Readies Itself for Evolution., Science, 08-21-1998.
Herbert A. Simon, "Theories of Bounded Rationality" in Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. "What Next for Generalized Utility Theory" in Utility Theories: Measurements and Applications, Ward Edwards, ed., 1992, p. 144.
Ronald Howard. "In Praise of the Old Time Religion", Ibid, p.30.
Natural Value by Friedrich Wieser, translated by Christian A. Malloch. English Edition, 1893.
John Keynes. General theory, General Theory of Employment, Interest and Money.
Sheryl Wudunn "Zen Banking: Some Interest Rates in Japan Drop Below Zero", New York Times, November 7, 1998.
Milton Friedman, Unemployment Versus Inflation?: An Evaluation of the Phillips Curve.
---------------------
Valery Nikolaevich Chalidze
His Soviet citizenship was revoked on December 13, 1972 following a trip to the United States for a conference on human rights. Obtained American citizenship in 1979.
November 25, 1938, Moscow, Russia - January 3, 2018 Benson, Vermont, United States
https://en.wikipedia.org/wiki/Valery_Chalidze
Some links:
- Valery Chalidze also offered to create personal websites in 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- In memory of Valery Chalidze by his friend physicist, writer and former Soviet dissident Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- Inflation As Society's Self-Defense by Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Hierarchical Instinct and Human Evolution. Socio-biological approach by Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum(“I erected a monument”) - site created in 2018 in homage
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
---------------------
Long life Valery Chalidze
BTC
An extract from the book Entropy Demystified: Potential Order, Life and Money, written in 2000 by Valery Chalidze.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of eco- nomic measurement is opposed to the methods of meas- urement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of eve- ryone involved. What is more, in science units of meas- urement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally re- tains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a cer- tain symbol like money is accepted by humans as the representation of order, it finds itself under the protec- tion of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself—a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same signifi- cance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermo- dynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when neces- sary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that rea- son comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influ- ence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interest- ing how this desire to hold money (and property in gen- eral) survived throughout centuries despite many dis- senting moral teachings including one of the mightiest religions humankind ever knew—Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material ine- quality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (en- ergy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and p-order by money is higher when there is a simple connection be- tween the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or ser- vices in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actu- ally a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance—that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
---------------------
Who is Valery Chalidze? Here is what he said about himself in 1997 on his personal website.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) has long been active in the field of social problems and human rights as they pertain to the USSR and post-Soviet conditions, and was awarded a MacArthur Fellowship (1985-1990) for his human-rights work. He has authored a number of books on social problems in the Soviet Union, including To defend these rights and Criminal Russia (Random House).
Mr. Chalidze, Dr. Andrei Sakharov and Andrei Tverdokhlebov were the founders of the Moscow Human Rights Committee (1970-72).
From 1973 to 1982 Mr. Chalidze, together with Edward Kline, Pavel Litvinov and Peter Reddaway, edited and published The Chronicle Of Human Rights In the USSR.
With Leon Lipson, Sterling Professor Of Law at Yale University, he edited Papers On Socialist Law and later edited and published the Russian-language magazine, Internal Contradictions In the USSR.
Mr. Chalidze also established Chalidze Publications, which published over one hundred books in Russian devoted to human rights, theories of democracy, Soviet history and Soviet politics. In 1989 he was co-editor and publisher of The Federalist Papers in Russian.
Throughout all the years of his public activity, Mr. Chalidze was a proponent of human rights, democracy and the free market, and a strong opponent of so-called socio-economic rights and the expansion of other Marxist ideas. In 1994 he launched a magazine, The Rational Conservative, devoted to defending constitutionalism and the free market in the United States (four issues published).
In 1994 Valery Chalidze worked as Advisor-at-Large for the Russian edition of Encyclopedia Britannica.
Currently Mr. Chalidze continues to follow the development of the former Soviet Union, including through his work as Editor-in-Chief of the Central Asia Monitor. He also continues to write on a variety of topics, including:
The Entropy Of Social Life: The Physics Behind Morality, Law And Economics; and
Cold War Damage Assessment: Soviet Influence On American Life.
With his wife, attorney Lisa Chalidze, Valery developed and maintains the project Law For Kids, serving as Director of Law For Kids International.
Chalidze has authored a number of books (see below) and numerous articles in both the American and the Russian press, and in professional journals. Some of these works are reproduced in other parts of this Web page (see contents above).
* * *
For fun, Chalidze designs gardens, jewelry and Web pages.
Building houses and landscaping on his 435-acre property on Lake Champlain is Chalidze's way to cope with the need for physical exercise
(see Real Estate: Lake Property For Sale
* * *
In science, Mr. Chalidze worked in the field of polymer physics (USSR, 1966-1971).
In 1985-86 he published two short books devoted to his concept of the linguistics brain code. In Brain Code And Paleolinguistics he showed how the code in question affects the distribution of consonants in language, and presented a hypothesis of thestadial development of language with an increase in the number of consonsonants: from eight (as in Hawaian) to twelve (as in Finnish) to twenty-one (as in the majority of contemporary languages). This corresponds to the number of digits of the brain code (from three to five). Because the prevailing approach to the brain is that it is an analogous device, Chalidze's work in this field is not widely accepted and is rather iconoclastic.
In 1989 Mr. Chalidze completed Hierarchical Instinct and Human Evolution , in which he contends that the hierarchical instinct of humans is the primary vehicle of civilized development. In this work he discusses the influence of human biology in general on social life. Valery Chalidze presents an iconoclastic concept of social conflicts from an evolutionary perspective. The author also discusses the role of hierarchical instinct in human behavior and the anthropology of law and religion, as well as the evolutionary significance of homosexuality in human society.
This line of work continues now in his Entropy Of Social Life (book in progress). In this work Chalidze analyzes how physical laws shape both our instincts and our social behavior.
In 1990-1995 Chalidze formulated the principles of his vortex theory of matter, which explores overlooked possibilities of classical physics to describe sub-atomic particles. Without undermining the obvious successes of contemporary theoretical physics, Chalidze's goal is to demonstrate that we can do without certain controversial philosophccal approaches of quantum physics.
---------------------
The bibliography of his book Entropy Demystified: Potential Order, Life and Money:
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
Is there a link between the work of Ilia Prigogine on dissipative structures which relates to systems that maintain their order and structure through continuous processes of energy and matter exchange with their environment and Bitcoin POW? The connection between Prigogine's work and Bitcoin can be explored from the perspective of thermodynamics and energy consumption.
Johan D. Fast, Entropy.
Goldstein, Martin Ingre, The Refrigerator And the Universe, 1993, p. 168.
Kenneth D. Bailey. Social Entropy Theory, 1990, p. 53-65.
Maxwell's article "Diffusion" written for Encyclopedia Britannica. The Kind of Motion We Call Heat, 1976, p. 592.
"How subjective is entropy?" Kynnet Denbigh in Maxwell's Demon. Entropy Information Computing. Harvey S. Leff and Andrew F. Rex, ed.
Claude E. Shannon, The Mathematical Theory of Communication.
Nicholas Georgescu-Roegen, The Entropy Law and the Economic Process, 1971, p. 281.
Rifkin, Jeremy. Entropy: Into the Greenhouse World, 1989, p. 281.
Peter A. Corning and Stephen Jey Kline, Syst. Res., p. 15, 273-275, 1998.
Rick Telander, "Viewpoint: Wasting Away At Health Clubs: Fitness fanatics should find better uses for their energy," Sports Illustrated, 06-04-1990, p. 6.
Kestenbaum, David, Physics: Gentle Force of Entropy Bridges Disciplines., Science, 03-20-1998
Report to the Librarian. Stephen Jay Gould, The Sciences, Nov.-Dec. 1995.
Erwin Schorödinger, What Is Life?
See Ilya Prigogine, Introduction to Thermodynamics of Irreversible Processe;
Nicolis, G. and Prigogine, I. Self-organization in Nonequilibrium Systems.
Arthur Schopenhauer, The World As Will and Representation.
Ilya Prigogine, "Unity of Physical laws and Levels of Description" in Interpretations of Life and Mind, Marjorie Green, ed. 1971, p.12.
Elizabeth Pennisi, Molecular Evolution: How the Genome Readies Itself for Evolution., Science, 08-21-1998.
Herbert A. Simon, "Theories of Bounded Rationality" in Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. "What Next for Generalized Utility Theory" in Utility Theories: Measurements and Applications, Ward Edwards, ed., 1992, p. 144.
Ronald Howard. "In Praise of the Old Time Religion", Ibid, p.30.
Natural Value by Friedrich Wieser, translated by Christian A. Malloch. English Edition, 1893.
John Keynes. General theory, General Theory of Employment, Interest and Money.
Sheryl Wudunn "Zen Banking: Some Interest Rates in Japan Drop Below Zero", New York Times, November 7, 1998.
Milton Friedman, Unemployment Versus Inflation?: An Evaluation of the Phillips Curve.
---------------------
Valery Nikolaevich Chalidze
His Soviet citizenship was revoked on December 13, 1972 following a trip to the United States for a conference on human rights. Obtained American citizenship in 1979.
November 25, 1938, Moscow, Russia - January 3, 2018 Benson, Vermont, United States
https://en.wikipedia.org/wiki/Valery_Chalidze
Some links:
- Valery Chalidze also offered to create personal websites in 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- In memory of Valery Chalidze by his friend physicist, writer and former Soviet dissident Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- Inflation As Society's Self-Defense by Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Hierarchical Instinct and Human Evolution. Socio-biological approach by Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum(“I erected a monument”) - site created in 2018 in homage
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
---------------------
Long life Valery Chalidze
BTC
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
CHAPTER 11: Mystery of Money (p.172-175)
Why Is Money Valuable?
Interestingly enough, the peculiar procedure of eco- nomic measurement is opposed to the methods of meas- urement in science. Indeed measurement in science is based on the impartiality of the measuring technician. Measuring by money is actually based on the bias of eve- ryone involved. What is more, in science units of meas- urement are presumably stable, yet money as a standard of economic measurement is constantly changing value.
Before I discuss the instability of money, the following question should be answered: why money generally re- tains value despite many reasons for value variations, why we somehow expect money to be stable despite the knowledge that it is not?
The utility of a certain consumable commodity be it cattle or sheep skin when that commodity played the role of money was an understandable reason for that money to retain value. In the case of gold or paper money rarity, social convention or respect for the government which issued the money can be the reason behind the fact that such things can start playing the role of money but not yet the reason why that money will retain its value.
The actual reason for money to remain valuable is the fact that people want more of it and once they get it, they choose to hold it and not give it away easily. Once a cer- tain symbol like money is accepted by humans as the representation of order, it finds itself under the protec- tion of an innate drive to guard the acquired order and increase it if possible. The value of money is connected with the main quality of life itself—a desire to lower entropy and to safeguard the achieved reduction of entropy. In this sense holes in our pocket have the same signifi- cance from a life guarding point of view as holes in a cell’s membrane which lead to insufficient protection of a living cell from an orgy of outside entropy. Life is local order, life’s goal is to protect and to increase order. We are back to our discussion on the second law of thermo- dynamics: our struggle for low local entropy will be lost if we don’t protect the achieved order and money, which represents that order, must be held at least temporarily as a defense against us becoming an object with growing entropy.
There are needs which can be satisfied by giving away money, there are many temptations and traps set by those who want us to part with our money. Yet the desire of people to keep money and spend it mainly when neces- sary, in most cases prevails and thanks to that, and not thanks to government decrees, money loses its value only gradually and some times may even gain in value. This is the main reason for money to retain value and that rea- son comes from the physics of life itself. The social and economic question is how this reason holds against many factors which push the value of money down.
Indeed, reckless spending by people would ruin the monetary system in no time. We may say, that the influ- ence of life’s goal to guard life, to protect local order from destruction, gives us the ability to guard our money and this is a stronger element of our behavior than even many moral or even religious prescriptions. It is interest- ing how this desire to hold money (and property in gen- eral) survived throughout centuries despite many dis- senting moral teachings including one of the mightiest religions humankind ever knew—Christianity. Indeed, Christ’s rebellion against embryonic financial enterprise as he “poured out the changers’ money, and overthrew the tables...” (John 2:15) characterizes the early position of the Christian sect in Israel. Christ’s words: “sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” (Luke 18:22) actually prescribed a life without money as money would lose value if given away on a massive scale.
This and many others’ dissenting moral systems were apparently produced as a protest against material ine- quality and until Marx and his followers did not have a basis in economic theory. As we saw, Marx’s approach was primarily energetic and did not properly take into account the organizational and informational components of the economy. One has to note though that even in an economy with a negligible low-entropic component the desire to hold money is also crucial for the economy. In such a stage of the economy money represents labor (en- ergy) to a bigger extent that in a developed economy and cautious spending of money represents the principle of work minimization. One may reasonably expect that the human ability to measure energy, order and p-order by money is higher when there is a simple connection be- tween the amount of money and the quantity of hours of work. Using money as a measuring device for higher and higher levels of p-order increases the possibility of erratic mistakes in measurement.
In any case, for money to be a measuring device there are the following rules:
1. everyone wants to get money
2. everyone holds it or exchanges it for goods or ser- vices in extent of the amount which corresponds with the desired value of those goods or services.
Rule one is not absolutely crucial as some people may choose not to play this measuring game at all and become hunters and gatherers in a forest or on the city streets. Rule two is crucial as giving up money for not deserving values certainly devaluates money.
Each person who participates in economic life is actu- ally a member of the giant jury which evaluates money and the economy’s produce every day. If I put $1000 in a bank it is not safe there simply because of FDIC insurance—that insurance will cover my dollars in numbers only, not in value. Actually my savings depends on the verdict of hundreds of millions of people to decide what that $1000 will worth tomorrow. My real insurance, as far as the value goes, is the hope that the value of my savings will be judged by a non-impartial jury because if I lose, then members of that jury will also lose the value of their money.
---------------------
Who is Valery Chalidze? Here is what he said about himself in 1997 on his personal website.
https://web.archive.org/web/19970408154252/http://www.chalidze.com/works.htm
Valery Chalidze (1938- ) has long been active in the field of social problems and human rights as they pertain to the USSR and post-Soviet conditions, and was awarded a MacArthur Fellowship (1985-1990) for his human-rights work. He has authored a number of books on social problems in the Soviet Union, including To defend these rights and Criminal Russia (Random House).
Mr. Chalidze, Dr. Andrei Sakharov and Andrei Tverdokhlebov were the founders of the Moscow Human Rights Committee (1970-72).
From 1973 to 1982 Mr. Chalidze, together with Edward Kline, Pavel Litvinov and Peter Reddaway, edited and published The Chronicle Of Human Rights In the USSR.
With Leon Lipson, Sterling Professor Of Law at Yale University, he edited Papers On Socialist Law and later edited and published the Russian-language magazine, Internal Contradictions In the USSR.
Mr. Chalidze also established Chalidze Publications, which published over one hundred books in Russian devoted to human rights, theories of democracy, Soviet history and Soviet politics. In 1989 he was co-editor and publisher of The Federalist Papers in Russian.
Throughout all the years of his public activity, Mr. Chalidze was a proponent of human rights, democracy and the free market, and a strong opponent of so-called socio-economic rights and the expansion of other Marxist ideas. In 1994 he launched a magazine, The Rational Conservative, devoted to defending constitutionalism and the free market in the United States (four issues published).
In 1994 Valery Chalidze worked as Advisor-at-Large for the Russian edition of Encyclopedia Britannica.
Currently Mr. Chalidze continues to follow the development of the former Soviet Union, including through his work as Editor-in-Chief of the Central Asia Monitor. He also continues to write on a variety of topics, including:
The Entropy Of Social Life: The Physics Behind Morality, Law And Economics; and
Cold War Damage Assessment: Soviet Influence On American Life.
With his wife, attorney Lisa Chalidze, Valery developed and maintains the project Law For Kids, serving as Director of Law For Kids International.
Chalidze has authored a number of books (see below) and numerous articles in both the American and the Russian press, and in professional journals. Some of these works are reproduced in other parts of this Web page (see contents above).
* * *
For fun, Chalidze designs gardens, jewelry and Web pages.
Building houses and landscaping on his 435-acre property on Lake Champlain is Chalidze's way to cope with the need for physical exercise
(see Real Estate: Lake Property For Sale
* * *
In science, Mr. Chalidze worked in the field of polymer physics (USSR, 1966-1971).
In 1985-86 he published two short books devoted to his concept of the linguistics brain code. In Brain Code And Paleolinguistics he showed how the code in question affects the distribution of consonants in language, and presented a hypothesis of thestadial development of language with an increase in the number of consonsonants: from eight (as in Hawaian) to twelve (as in Finnish) to twenty-one (as in the majority of contemporary languages). This corresponds to the number of digits of the brain code (from three to five). Because the prevailing approach to the brain is that it is an analogous device, Chalidze's work in this field is not widely accepted and is rather iconoclastic.
In 1989 Mr. Chalidze completed Hierarchical Instinct and Human Evolution , in which he contends that the hierarchical instinct of humans is the primary vehicle of civilized development. In this work he discusses the influence of human biology in general on social life. Valery Chalidze presents an iconoclastic concept of social conflicts from an evolutionary perspective. The author also discusses the role of hierarchical instinct in human behavior and the anthropology of law and religion, as well as the evolutionary significance of homosexuality in human society.
This line of work continues now in his Entropy Of Social Life (book in progress). In this work Chalidze analyzes how physical laws shape both our instincts and our social behavior.
In 1990-1995 Chalidze formulated the principles of his vortex theory of matter, which explores overlooked possibilities of classical physics to describe sub-atomic particles. Without undermining the obvious successes of contemporary theoretical physics, Chalidze's goal is to demonstrate that we can do without certain controversial philosophccal approaches of quantum physics.
---------------------
The bibliography of his book Entropy Demystified: Potential Order, Life and Money:
https://web.archive.org/web/20010404233838/http://www.chalidze.com/entropy.htm
Is there a link between the work of Ilia Prigogine on dissipative structures which relates to systems that maintain their order and structure through continuous processes of energy and matter exchange with their environment and Bitcoin POW? The connection between Prigogine's work and Bitcoin can be explored from the perspective of thermodynamics and energy consumption.
Johan D. Fast, Entropy.
Goldstein, Martin Ingre, The Refrigerator And the Universe, 1993, p. 168.
Kenneth D. Bailey. Social Entropy Theory, 1990, p. 53-65.
Maxwell's article "Diffusion" written for Encyclopedia Britannica. The Kind of Motion We Call Heat, 1976, p. 592.
"How subjective is entropy?" Kynnet Denbigh in Maxwell's Demon. Entropy Information Computing. Harvey S. Leff and Andrew F. Rex, ed.
Claude E. Shannon, The Mathematical Theory of Communication.
Nicholas Georgescu-Roegen, The Entropy Law and the Economic Process, 1971, p. 281.
Rifkin, Jeremy. Entropy: Into the Greenhouse World, 1989, p. 281.
Peter A. Corning and Stephen Jey Kline, Syst. Res., p. 15, 273-275, 1998.
Rick Telander, "Viewpoint: Wasting Away At Health Clubs: Fitness fanatics should find better uses for their energy," Sports Illustrated, 06-04-1990, p. 6.
Kestenbaum, David, Physics: Gentle Force of Entropy Bridges Disciplines., Science, 03-20-1998
Report to the Librarian. Stephen Jay Gould, The Sciences, Nov.-Dec. 1995.
Erwin Schorödinger, What Is Life?
See Ilya Prigogine, Introduction to Thermodynamics of Irreversible Processe;
Nicolis, G. and Prigogine, I. Self-organization in Nonequilibrium Systems.
Arthur Schopenhauer, The World As Will and Representation.
Ilya Prigogine, "Unity of Physical laws and Levels of Description" in Interpretations of Life and Mind, Marjorie Green, ed. 1971, p.12.
Elizabeth Pennisi, Molecular Evolution: How the Genome Readies Itself for Evolution., Science, 08-21-1998.
Herbert A. Simon, "Theories of Bounded Rationality" in Models Bounded Rationality, MIT Press 1982, vol. 2, p. 408.
Rakesh Sarin. "What Next for Generalized Utility Theory" in Utility Theories: Measurements and Applications, Ward Edwards, ed., 1992, p. 144.
Ronald Howard. "In Praise of the Old Time Religion", Ibid, p.30.
Natural Value by Friedrich Wieser, translated by Christian A. Malloch. English Edition, 1893.
John Keynes. General theory, General Theory of Employment, Interest and Money.
Sheryl Wudunn "Zen Banking: Some Interest Rates in Japan Drop Below Zero", New York Times, November 7, 1998.
Milton Friedman, Unemployment Versus Inflation?: An Evaluation of the Phillips Curve.
---------------------
Valery Nikolaevich Chalidze
His Soviet citizenship was revoked on December 13, 1972 following a trip to the United States for a conference on human rights. Obtained American citizenship in 1979.
November 25, 1938, Moscow, Russia - January 3, 2018 Benson, Vermont, United States
https://en.wikipedia.org/wiki/Valery_Chalidze
Some links:
- Valery Chalidze also offered to create personal websites in 1997.
https://web.archive.org/web/19970412100033/http://www.chalidze.com/samples.htm
- In memory of Valery Chalidze by his friend physicist, writer and former Soviet dissident Pavel Litvinov
https://www.golosameriki.com/a/chalidze-litvinov-memoirs/4194520.html
- Inflation As Society's Self-Defense by Valery Chalidze, 1994
https://web.archive.org/web/20000819033825/http://members.aol.com/chalidze/usa.html
- Hierarchical Instinct and Human Evolution. Socio-biological approach by Valery Chalidze, 1989
https://web.archive.org/web/20181030125118/http://www.worksofvalerychalidze.com/h8203i8203erar8203c8203hichal-instinct-and-human-evolution.html
- Exegi monumentum(“I erected a monument”) - site created in 2018 in homage
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
---------------------
Long life Valery Chalidze
BTC
Re: Bitcoin’s POW is the most efficient and energy-saving cryptographic proof
Very nice demonstration, thank you.
I enclose a book that should arouse your curiosity:
"Entropy Demystified: Potential Order, Life and Money" written in 2000 by physicist and human rights activist Valery Chalidze, who died in 2018 at the age of 79.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
Maybe the beginning of a certain something.
Sincerely,
ROMOR
I enclose a book that should arouse your curiosity:
"Entropy Demystified: Potential Order, Life and Money" written in 2000 by physicist and human rights activist Valery Chalidze, who died in 2018 at the age of 79.
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
Maybe the beginning of a certain something.
Sincerely,
ROMOR
How can the community do that if not Satoshi himself do so, but the surprising part of it is that nothing of such will ever happen, if what bitcoin is all about is on privacy and decentralization, then Satoshi being the father of bitcoin as you call it will always remain anonymous, what does it have to benefit you if he comes out today that am Satoshi, what we needed is the solution he gave and not his physical appearance.
The problem is that the work of the man behind Satoshi, who I think is Valery Chadlize, exceeds that of Bitcoin in many ways. The character's anonymity is no longer relevant now that Valery Chalidze is dead. As much during his lifetime, we could understand his desire to protect his privacy and of course his security, we can also think that the anonymity of the creator is a key piece of decentralization, linked to the message of humility. To the desire to create a myth. To make it a collective invention and not attached to a man-god. Maybe for a while anyway.
But the lack of information calls for a natural response.
Human beings need to reduce the entropy around them, and the satoshi mystery is one of them. It's the game I would say, since an increase in information as to the identity of the inventor of Bitcoin could drastically reduce the gray area as to the intentions of the invention itself. And definitely discredit the critics of the proof of work as to its supposedly wasteful, affirming the creators of ex-nihilo pieces.
We would learn Bitcoin's true purpose as an entropy reducer and order stabilizer in human society.
Are we wasting the lives of children by teaching them that Santa Claus does not exist, that his hides behind a simple human being? No, it's the beginning of maturity, the acceptance of a certain complexity.
I invite you to read "Entropy Demystified: Potential Order, Life and Money" if you haven't already, the debate should ideally focus more on the ideas of this book.
You should have just gone straight to this point, rather than the long text.
But no, the community doesn't need to know the identity of Satoshi. Privacy is a very important aspect of BTC, so just as i wouldn't want you or anyone in this forum to know my identity, Satoshi also probably wants the same thing, and he would be disappointed if the community join in the unnecessary manhunt for him, everyone deserves privacy, including Satoshi.
But no, the community doesn't need to know the identity of Satoshi. Privacy is a very important aspect of BTC, so just as i wouldn't want you or anyone in this forum to know my identity, Satoshi also probably wants the same thing, and he would be disappointed if the community join in the unnecessary manhunt for him, everyone deserves privacy, including Satoshi.
It's your opinion. But as I explain above, I allow myself this since Valery Chadlize is dead so the argument of privacy is no longer relevant. It is a desire for homage, and it would be absurd to ignore the other works of a genius since, unfortunately, Valery Chalidze is still a complete unknown, especially in the field of physics and cosmology. He is only known on the Internet as a staunch defender of human rights.
Valery Chadlize, once the puzzle has been put together, is much bigger than Satoshi Nakamoto in this regard.
Symmetrization of the "Satoshi" mystery BTC
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Little anecdote…
It was in high school, I must have been 15, was sitting next to my best friend in physics class.
Professor Boyer had given us an exercise and I was not really the best student, I had even repeated a class in college.
But that day, by the greatest of luck, I seemed to find the result of the problem by using a different method than expected.
Professor Boyer, his eyes plunged into my sheet, looked up at me and said "You'll go far" and continued around the tables.
My best friend asked me how I had done. And I just couldn't answer him. Unaware of the thought process that had brought me to this result.
I now come back to the title of this subject and I will not dwell on the how of the why since I am unable to do so, as with physical exercise. It is above all the unconscious crossing of years of research and cross-information on this subject, organized in an insoluble way for my consciousness.
As an intuition, I propose here a new identity behind the pseudonym "Satoshi Nakamoto". It will be up to the community, if the idea germinates, to explore this and I apologize but it seems my nature.
One name: Valery Chalidze (1938-2018)
A USSR-born physicist, Soviet dissident and human rights activist. His nationality was withdrawn in 1972 following a trip to the USA where he remained until the end of his life.
To get to the point, the potential evidence of his involvement in Bitcoin can be found in his book “Entropy Demystified: Potential Order, Life and Money” released in 2000.
It includes the origin of proof of work and the genesis of the new iteration of human currency: Bitcoin.
The key words revolve around thermodynamics, entropy, order and disorder and information theory, not to mention money of course. The book is exciting in many ways.
You can find the pdf on waybackmachine at:
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
I thought long and hard about the implication of the symmetrization of the mystery of "Satoshi" identity.
If it is confirmed by the community that Valery Chalidze is potentially the best entropy-reducing proposition on this issue, I hope that the rest of his work especially in cosmology will potentially be recognized and disseminated as the work, not of a new Einstein. Better, like the Chalidze on XXI century.
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
The information is transmitted.
Ps: Bitcoin is almost 15 years old, I think it's time for the community to know the identity of its father. I also learned at this age why my father had been absent from my birth to my six years, a long trip turned into a stay in prison.
15 years old, maybe the age of a certain maturity.
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ROMOR
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Little anecdote…
It was in high school, I must have been 15, was sitting next to my best friend in physics class.
Professor Boyer had given us an exercise and I was not really the best student, I had even repeated a class in college.
But that day, by the greatest of luck, I seemed to find the result of the problem by using a different method than expected.
Professor Boyer, his eyes plunged into my sheet, looked up at me and said "You'll go far" and continued around the tables.
My best friend asked me how I had done. And I just couldn't answer him. Unaware of the thought process that had brought me to this result.
I now come back to the title of this subject and I will not dwell on the how of the why since I am unable to do so, as with physical exercise. It is above all the unconscious crossing of years of research and cross-information on this subject, organized in an insoluble way for my consciousness.
As an intuition, I propose here a new identity behind the pseudonym "Satoshi Nakamoto". It will be up to the community, if the idea germinates, to explore this and I apologize but it seems my nature.
One name: Valery Chalidze (1938-2018)
A USSR-born physicist, Soviet dissident and human rights activist. His nationality was withdrawn in 1972 following a trip to the USA where he remained until the end of his life.
To get to the point, the potential evidence of his involvement in Bitcoin can be found in his book “Entropy Demystified: Potential Order, Life and Money” released in 2000.
It includes the origin of proof of work and the genesis of the new iteration of human currency: Bitcoin.
The key words revolve around thermodynamics, entropy, order and disorder and information theory, not to mention money of course. The book is exciting in many ways.
You can find the pdf on waybackmachine at:
https://web.archive.org/web/20181101233633/http://www.worksofvalerychalidze.com/uploads/1/0/2/8/102863812/entropy.pdf
I thought long and hard about the implication of the symmetrization of the mystery of "Satoshi" identity.
If it is confirmed by the community that Valery Chalidze is potentially the best entropy-reducing proposition on this issue, I hope that the rest of his work especially in cosmology will potentially be recognized and disseminated as the work, not of a new Einstein. Better, like the Chalidze on XXI century.
https://web.archive.org/web/20181101233226/http://www.worksofvalerychalidze.com/
The information is transmitted.
Ps: Bitcoin is almost 15 years old, I think it's time for the community to know the identity of its father. I also learned at this age why my father had been absent from my birth to my six years, a long trip turned into a stay in prison.
15 years old, maybe the age of a certain maturity.
---------------------
ROMOR