The Remaining 1.2 Per Cent

Language philosopher Bry Willis explores a philosophical shift in how we conceptualise fundamental particles, moving away from the idea of the electron as a solid, enduring object. Drawing on the work of Alfred North Whitehead, the author suggests that what we perceive as a stable entity may actually be a recurring pattern of energy rather than a single physical item moving through space. By using the analogy of a neon sign, the text illustrates how a sequence of individual activations can create the illusion of continuous motion. This perspective challenges the linguistic bias that forces us to use nouns for phenomena that might be better described as vibrational stabilities. Ultimately, the source questions whether our concept of identity is merely a human habit of turning repetitive patterns into permanent things.👉 https://brywillis634737.substack.com/p/whitehead-the-electron-and-the-persistence

Un rapport satirique explore une expérience politique fictive où les chimpanzés se voient accorder le droit de voter et d’occuper des fonctions publiques aux côtés des humains. Bien qu’ils partagent 98,8 % de leur code génétique, les deux groupes restent fondamentalement divisés sur des concepts comme la propriété privée, les promesses légales et le statut moral. Le narrateur conclut que l’intégration démocratique agit comme une émulsion plutôt qu’un véritable mélange, maintenu en suspension uniquement par une agitation institutionnelle constante. En fin de compte, le texte suggère que même des différences biologiques minimales peuvent créer des obstacles insurmontables à un ordre social unifié. L’article sert de critique de la démocratie moderne, en soulignant comment des perspectives profondes résistent souvent même aux efforts les plus coûteux d’éducation civique.

This satirical report by language philosopher Bry Willis and Claude explores a fictional political experiment where chimpanzees are granted the right to vote and hold office alongside humans. Despite sharing 98.8 per cent of their genetic code, the two groups remain fundamentally divided on concepts like private property, legal promises, and moral standing. The narrator concludes that democratic integration acts as an emulsion rather than a true mixture, kept in suspension only through constant institutional agitation. Ultimately, the text suggests that even minimal biological differences can create insurmountable barriers to a unified social order. The piece serves as a critique of modern democracy, highlighting how deep-seated perspectives often resist even the most expensive efforts at civic education.👉 https://brywillis634737.substack.com/

Language philosopher Bry Willis (with ChatGPT and Claude) explores the concept of retrospective sovereignty, arguing that our sense of authorship over life's outcomes is often a grammatical illusion rather than a reality. The author distinguishes between operational control, which involves shifting small probabilities, and the false belief that we are the independent sources of our successes. We tend to claim credit when events align with our intentions while dismissing failures as external noise, creating a scoring system that ignores the role of inheritance and chance. This psychological trap turns uncertainty into a moral failing, leading to widespread suffering and an appetite for authoritarian figures who promise order. Ultimately, the text suggests that we are burdened by the normative expectation of total agency, suffering twice: once from the unpredictable world and again from the shame of failing to master it.👉 https://brywillis634737.substack.com/p/retrospective-sovereignty

Language philosopher Bry Willis examines the inherent flaws in how we define and understand epistemological knowledge. He argues that the term "knowledge" is often a language-based reification, where we mistakenly treat a linguistic label as a concrete, singular object. By scrutinising the traditional definition of justified true belief, the author suggests that each component is itself a contestable concept shaped by context and personal perspective. The text further explores how factors like epistemic durability, scale, and situational thresholds prevent a universal definition from being achieved. Ultimately, the source posits that philosophy's pursuit of a pure form of knowledge may be a quixotic quest caused by the limitations of human speech.👉 https://brywillis634737.substack.com/p/epistemological-knowledge

Language philosopher Bry Willis explores the misunderstandings of Karl Popper’s falsifiability, clarifying that it serves as a specific entry requirement for empirical science rather than a universal rule for all truth. While a scientific theory must be open to potential refutation, the text argues that social sciences struggle to meet this standard because their subjects of study are inherently unstable. Unlike atoms, human behaviour shifts across different eras, locations, and cultures, making it impossible to establish universal laws or predictable decay functions. This cultural fluidity undermines the predictive power of social research, as human variables are constantly evolving rather than remaining static. Ultimately, the source cautions against imposing scientific narratives on history, suggesting that progress is often a story we tell rather than a mathematically provable certainty. 👉 https://brywillis634737.substack.com/p/lay-philosophy

This segment examines a comparative analysis between Bry Willis’s philosophical framework, specifically "The Architecture of Encounter", and Carlo Rovelli’s quantum relationalism as detailed in his book Helgoland. Using an AI-generated critique, the source highlights how both thinkers agree that entities are defined by their interactions rather than inherent substances, yet they diverge on the depth of this dissolution. While Rovelli applies relational principles to physical properties, Willis argues for a more radical ontological shift that questions the very existence of fixed relata or subjects. The text further explores technical disagreements regarding the role of information, the nature of the self, and whether grammar limits our ability to describe a world without objects. Ultimately, it portrays Willis as seeking a more rigorous anti-foundationalist stance that avoids treating "relation" or "system" as unexamined primitives. This intellectual inquiry seeks to refine Willis’s Mediated Encounter Ontology by testing it against the scientific and philosophical claims of modern quantum mechanics.👉 https://brywillis634737.substack.com/p/an-architecture-of-encounter-with

Language philosopher Bry Willis with the help of AI explores the evolving definition of authorship by comparing modern artificial intelligence with the historical collaboration between Alexandre Dumas and his assistant Auguste Maquet. The author argues that literary creation has long been a distributed process, yet the legal and cultural systems often insist on crediting a single human creator for the sake of market convenience. By examining how Maquet was denied co-authorship despite his substantial contributions, the text suggests that current objections to AI-assisted writing are less about the work performed and more about gatekeeping the title of author. Ultimately, the piece asserts that a writer who directs and takes responsibility for a text remains its true author, regardless of the tools or collaborators used. It challenges readers to establish consistent rules for attribution that apply to ghostwriters and editors as much as they do to language models. 👉 https://brywillis634737.substack.com/p/would-alexandre-dumas-have-used-an

Le philosophe du langage Bry Willis soutient que la couleur n’est ni une propriété intrinsèque des objets ni une fabrication purement mentale, mais le produit singulier de la rencontre entre un percevant et le monde. En s’appuyant sur les mécanismes biologiques de la vision et sur le phénomène du métamérisme, il montre comment différentes architectures perceptives, de l’être humain à la crevette-mante, structurent le réel en expériences sensorielles distinctes.Willis rejette aussi bien la distinction lockéenne entre qualités premières et qualités secondes que les approches éliminativistes qui réduisent la couleur à une illusion. Il leur oppose une ontologie de la rencontre médiatisée (Mediated Encounter Ontology, ou MEOW), selon laquelle sujets et objets ne constituent pas deux entités entièrement formées qui entreraient ensuite en relation : ils émergent comme tels au sein même de la rencontre.Dans cette perspective, la « rougeur » n’est pas une propriété objective des ondes lumineuses, mais une propriété réelle et stable qui apparaît sous les contraintes propres à notre échelle physique et à notre architecture biologique. Le métamérisme en fournit un exemple particulièrement frappant : des distributions spectrales physiquement différentes peuvent produire exactement la même expérience chromatique chez un observateur humain, sans que cette expérience soit pour autant une erreur ou une illusion.Cette conception conduit enfin Willis à reformuler le réalisme. Nos perceptions ne sont pas des fenêtres transparentes ouvertes sur un monde indépendant de tout observateur ; elles constituent plutôt des descriptions fiables de la manière dont une architecture perceptive déterminée rencontre un environnement qui lui impose ses propres contraintes. La couleur est donc réelle, mais sa réalité appartient à la rencontre plutôt qu’à l’un de ses termes pris isolément.🎨 https://brywillis634737.substack.com/p/what-is-red (en anglais)

Language philosopher Bry Willis argues that colour is not an inherent property of objects nor a purely internal mental fabrication, but rather a unique product of the encounter between a perceiver and the world. By examining biological mechanisms and the phenomenon of metamerism, the author demonstrates how different visual architectures—ranging from humans to mantis shrimp—structure reality into diverse sensory experiences. Willis rejects traditional theories like Lockean dualism or eliminativism, proposing instead a Mediated Encounter Ontology (MEOW) where subjects and objects co-emerge during the act of perception. Ultimately, the text asserts that "redness" is a stable constraint of our specific physical scale and biological hardware, rather than an objective feature of light waves themselves. This perspective shifts the definition of realism, suggesting that our perceptions are reliable descriptions of how we interface with the environment rather than direct windows into a mind-independent world.🎨 https://brywillis634737.substack.com/p/what-is-red