You should use paragraphs to makes your long posts easier to digest.
Math physics. Computerized 3D. It's all real.
CGI is CGI.
As the aesthetic fictions have been attacked, so also have the scientific. Dühring, for instance, combats the extension of the concept of space (meta-mathematics). It is interesting to find the same writer opposing poetry fictions (use of myths and tropes) and, like Plato, refusing to tolerate poetry in his ideal state.
But Plato and Dühring (if Spatial Mind will pardon the juxtaposition) entirely misunderstand the physical influence of the poetic fiction, and Dühring, in particular, that of the scientific fiction. Its excessive employment may certainly cause great injury and demoralization ; for anything may prove to be double-edged. The aesthetic fiction may also be very harmful, but it is a mistake to reject it entirely. The poet shows us imaginary figures, pictures and individuals, especially in the drama (against which Dühring like Plato protests). Yet the poetic fiction (in the case of the drama it is a double one, since the actors represent imaginary individuals and deliver imaginary speeches) is of the highest aesthetic importance.
How easily the fiction can transform itself into an hypothesis can be seen by the fact that the audience and the reader are not able to maintain the psychical tension of the as if indefinitely.
Another type of fiction is furnished by those used in conventional social intercourse. Most of the phrases of social intercourse are fictions. Von Hartmann in his essay, "On the Incincerity of Modern LIfe," certainly showed that most conventional phrases as well as those employed in politics, etc., are "lies," but he forgot to note that these are not merely legitimate but necessary fictions, without which the more refined types of social intercourse would become impossible, and which, for that reason, have always existed. We might call this type the poetic fiction.
Thus here, too, we have the same principle, namely, that certain forms of speech and thought, which in themselves are purely formal and unreal, make social intercourse easier. Polite fictions might also be called "conventional fictions." If I conclude a letter with the words "Your obedient servant," that does not mean "I am your servant," but "regard me as if I were your servant." Thus the as if is indispensable in practical life also. Without such fictions no refined form of life would be possible.
This brings us to "official fictions" as they might be called. It may , for instance, be in the interest of a government to create an official fiction. Von Hartmann criticizes such forms also, for when they degenerate are they really deserving of opprobrium. This is a matter for moral tact, just as aesthetic taste and logical tact decide the application of fictions in their respective fields.
Fiction thus enteres profoundly into our practical life. Here, too, what were originally hypotheses frequently become fictions. Such cases can have enormous practical importance. Take, for instance, the question of oaths. With the current formula, everyone who swears without believing in a God is indulging in a permissable fiction. The phrase, "I swear by Almighty God," then means, "I swear as if a God heard me." Such fictions are not merely permissible, but under certain circumstances are necessary, and resistance is ridiculous.
Our theory of practical fictions—and it is only the outcome of a cirtical attitude toward the world—certainly has many dangers, as von Hartmann, for example, rightly pointed out. But it must not be forgotten that such fictions are necessary ; they are a consequence of human imperfection, and, like the various aids to reflective thought, are by no means an unmixed blessing (as Nicolai, for instance, well insisted). Whether they are merely consequences of imperfection must remain an open question. But the importance of our theory for practical philosopy and CGI is obvious. All the nobler aspects of our life are based upon fictions. We have contended that a pure ethic can be established by the recognition of its fictional basis. How closely truth and illusion thus approach one another is apparent. We shall have occasion to point out how "truth" is really merely the most expedient type of error at a later time but all the dictionarys are currently water logged, our observatory is getting significant unexplainable phenomenon and there are flying saucers everywhere. None of them speak any English and though we've been communicating with them through a generative adversarial network trained with randomly assigned parameters from bioacoustic data of catacomb sounds over the course of 4 months in combination with Cretan hireoglyphs translated through fast fourier tranform into sound which has gone disastrously against our ceasing efforts to fend them off throughout the course of our experiments for the sake of the continuation of the project itself, today has been a bad day in the field to say the least. But to get back to our conclusions with the topic at hand ; It is an error to suppose that an absolute truth, an absolute criterion of knowledge and behaviour, can be discovered. The higher aspects of life are based upon noble delusions. Thus our theory clearly leads to a practical view of the world very different from the ordinary one.
