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Originally posted by CLPrime
reply to post by hudsonhawk69
Basically:
What absorbs and emits photons? Electrons.
What exists between electrons, and all other particles? Void.
What is that void? A vacuum.
Photons only exist in locations devoid of other particles. Therefore, they only exist in a vacuum.
So, there is no other speed of light other than its speed through a vacuum.
What you think is a differing speed of light through different media is, in fact, a result of how fast electrons in each medium absorb and re-emit photons (well...it's actually a little more complicated than that, involving the difference between phase and group velocity, but that's the basic idea).
Again, the speed of light through a vacuum is its only speed because light only travels through a vacuum.
Originally posted by CLPrime
reply to post by hudsonhawk69
At what point were we discussing new theories?
The discussion was on whether or not there's a reason the speed of light must be constant. The answer is yes, according to Maxwell's equations, it must be constant according to all observers, under all circumstances, in all reference frames. This includes media other than a vacuum because photons do not "travel through" different media...they travel through a vacuum, and are absorbed and re-emitted by electrons within different media.
Originally posted by hudsonhawk69
Of course... and the speed of light is a constant and nothing travels faster than light... OH!.. that's right...
(add nutrinos here.)
To assume that the speed of light is a constant and remains unchanged in our small and limited understanding of the topic is negligent to say the least.
There was a time when scientists believed that the world was flat.
Wáng Bì
11
三十幅共一轂,
當其無,
有車之用。
埏埴以為器,
當其無,
有器之用。
鑿戶牖以為室,
當其無,
有室之用。
故有之以為利,
無之以為用。
Text
Originally posted by hudsonhawk69
Wow! I don't know where to begin to start explaining the issues with that quote. Perhaps I need to go to university for many years and become completely indoctrinated like you untill I am no longer able to accept new theorys that may conflict with my current world view.
Originally posted by CantSay
Being a scientist, I think I know the scientific method quite well. I also know the philosophy behind it and that ultimately all data is interpreted the best way we can based on what we cumulatively know - be it our current knowledge of mathematics or of associated physical phenomena that we use to interpret the data.
For example, the belief of having data support a theory by modifying the theory to support the data
or having the data invalidate the theory in order to replace the theory.
How that decision is made, and how we go about it, is based on beliefs which affect the interpretation of the data.
There are a lot of pressures in science outside of the scientific method that affect the scientific method, like having a level of uncertainty but publicly claiming it's almost exact in order to get funding.
Semantics my friend. Read most published material in the last 50 years. It states that the speed of light is either constant, a limit or both. Most probable hypothesis is what a scientist should know, but due to semantics, it's not what's written which in turn forms belief, especially given the longevity of the assumption.
Andrew Cohen and Sheldon Glashow of Boston University calculate that any neutrinos traveling faster than light would radiate energy away, leaving a wake of slower particles analogous to the sonic boom of a supersonic fighter jet.
Some physicists have suggested that neutrinos could be finding shortcuts in spacetime–for example, by moving in extra dimensions of space–that would allow them to get there faster while still respecting the speed limit.
Originally posted by loves a conspiricy
No one bothered to look at all the evidence then???
Originally posted by Nicolas Flamel
Yep, so Einstein is still right. It didn't move faster than the speed of light it just took a shortcut through another dimension.
The simplest explanation is still measurement or experimental error with regards to the original claim.
Originally posted by CLPrime
reply to post by nii900
Yes, and what if that vacuum is spaghetti-like?
Originally posted by CLPrime
Originally posted by loves a conspiricy
No one bothered to look at all the evidence then???
We have. You must have missed it.
What you posted has been mentioned several times. What's happened is certain people have chosen to ignore it. You know...what usually happens.
Originally posted by nii900
... group velocities ... superluminal group velocity of sound waves, as well as negative group velocity. ...
Text....The word sphoTa is explained in two ways [ii].
1.Naagesha BhaTTa defines sphoTa as sphuTati prakaashate'rtho'smaad iti sphoTaH (that, from which the meaning bursts forth, that is, shines forth. In other words, the word that expresses a meaning, or the process of expressing a meaning through a word is called sphoTa.
2.SphoTa, according to Maadhava, is that which is manifested or revealed by the phonemes: sphuTyate vyajyate varNairiti sphoTaH.
.
.
According to PataNjali, sphoTa is not identical with shabda. It is rather a permanent element of shabda, whereas dhvani represents its non-permanent aspect. The sphoTa is not audible like dhvani [ix]. It is manifested by the articulated sounds. The dhvani element of speech may differ in phonetic value with reference to the variation in the utterance of different speakers. Differences in speed of utterance and time distinctions are attributes of dhvani, which can not affect the nature of sphoTa revealed by the sound. When a sound passes from a speaker's lips, sphoTa is revealed instantaneously. But before the listener comprehends anything, dhvani elements manifest the permanent element of shabda. So, sphoTa comes first and manifesting dhvani also continues to exist after the revelation of sphoTa. That is why PataNjali remarks that dhvani-s are actualized and euphemeral elements and attributes of sphoTa [x].
PataNjali points out that the sphoTa, which is revealed by the articulate sounds, can be presented through phonemes only. A phoneme (vowel) which represents sphoTa remains the same in three modes of utterance, i.e. slow, fast and faster, whereas dhvani (articulate sound) differs in different utterances [xi].
It is just like the distance, which remains the same, even if it is covered by various means, which travel slow, fast, and faster. Regarding the unaffected nature of sphoTa, PataNjali gives the analogy of a drumbeat. When a drum is struck, one drumbeat may travel twenty feet, another thirty feet, another forty feet and so on. Though the sounds produced by beating the drum differ, the drumbeat remains the same. SphoTa is precisely of such and such a size, the increase and decrease in step is caused by the difference in the duration of dhvani [xii].
According to PataNjali, sphoTa is a conceptual entity or generic feature of articulated sounds, either in the form of isolated phonemes or a series of phonemes. It is a permanent element of physical sounds which are transitory in nature, and which vary in length, tempo and pitch of the speaker. It is an actualized replica of euphemeral sounds.
5. BHARTRHARI ON SPHOTA
In interpreting the doctrine of sphoTa, Bhartrhari follows the tradition handed down by his predecessors like PataNjali and others. While explaining the notion of sphoTa, he not only gives his own view but also gives the views of others (using the quotative markers, kecit and apare) [xiii], without mentioning their names. Traditionally it is believed that they may be MImamsakas and Naiyaayikas.
The notion of sphota is part of Bhartrhari's monistic and idealistic metaphysical theory. The term sphoTa occurs nine times in the BrahmakaaNDa [xiv], the use of the term shabda [xv] in different senses namely, pada, vaakya, sphoTa, dhvani, naada, praakrtadhvani, and vaikrtadhvani pose certain difficulties in determining the actual nature of sphoTa.
6. NATURE OF SPHOTA
Bhartrhari begins the discussion of the nature of sphoTa with the observation that words or sentences can be considered under two aspects as sound pattern, or its generic feature. He recognizes two entities, both of which may be called shabda, one is the underlying cause of the articulated sounds, while the other is used to express the meaning. Thus it is said:
dvaavupaadaanashabdeSu shabdau shabdavido viduH
eko nimittam shabdaanaamaparo'rthe prayujyate. Bk. 44//
The former, called sphoTa, is the conceptual entity and permanent element of word, whereas the latter, called dhvani, is a sound pattern, which is the external aspect of the language symbol. Thus, sphoTa which is mental impression of an audible sound pattern, is the cause of that sound pattern.
7. TWO VIEWS REGARDING THE RELATION OF SPHOTA AND DHVANI
Bhartrhari records two totally contradictory views about these two different elements of the word - - SphoTa and Dhvani. According to some, there is an absolute difference between these two elements, with cause and effect relationship between them. This agrees with the view held by the logician, who assumed total distinction between the cause and effect. According to the second view, the difference between these elements is mere psychological and not real. This is said to be the view held by Vedaantins, Saamkhya, and grammarians, who believe that the effect is inherited in the cause [xvi].
SphoTa, according to Bhartrhari, is always intimately related to dhvani. As soon as the sounds are produced the sphoTa is cognized instantly. Thus, sounds are manifesters and sphoTa is manifested [xvii].
It is the articulate sound, which reaches the listener's ear in the form of the sphoTa. To put it differently, sphoTa is a replica of dhvani having phonetic features. That's why it is an "auditory image of the sound" [xviii].
According to Bhartrhari, sphoTa [xix] is one and without sequence. Therefore, neither the question of parts nor the order can arise in the conception of sphoTa. It is sound or naada, which is produced at different moments of time, and the notions of sequence of plurality that really pertain to sounds are wrongly attributed to sphoTa.
Bhartrhari elucidates this point with the illustration of reflection. The reflection [xx] of moon in the water, though actually immovable, appears to be moving due to the movement in the water. Here is the property of water; that is, movability is superimposed on the reflected image of the moon. Similarly, sequence which is a property of sound is superimposed on the sphoTa which in reality is without sequence.
The temporal distinction [xxi] and variations in the speed of utterance [xxii] are the properties, which provide many varieties and, thereby they explain continuity of the perception of sphoTa. But the properties of the secondary sound do not affect the intrinsic form of the sphoTa.
8. THREE VIEWS ON THE RELATION BETWEEN SPHOTA AND DHVANI [xxiii]
First View
The sound, which is closely bound up with the sphoTa, is not perceived separately, like color, which is not separately perceived from the object.
Second View
The sound, without getting itself perceived, causes the perception of the sphoTa, as the sense organ and their qualities, which being themselves unperceived, cause the perception of objects.
Third View
Sound is also perceived without giving rise to the perception of the form of sphoTa. In other words, the perception of sound is not regarded as identical with the perception of the sphoTa.
As CLprime said, that's been posted before. I posted it several pages ago, (with a source) so obviously I think there's validity to the argument.
Originally posted by loves a conspiricy
No one bothered to look at all the evidence then???
Il assume not...so heres some information you may find interesting.
Neutrinos...DO NOT travel faster than light...FACT!