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Petar Bosnić Petrus – biography

03.05.2014.

Petar Bosnic Petrus,

Biography

From Croatian to English translated by

Prof, Spomenka Vlašić, Samobor, Danice Ilirske 3

Prof. Spomenka Vlašić

Petar Bosnić Petrus, Professor of Philosophy and Art History, was born in Zagreb in 1948, grew up in Šibenik, and graduated at the University of Zagreb where he studied Philosophy and Art History. Nowadays, he works solely – not affiliated with any institution – as a free thinker and scholar – a freelancer.

By selection and interpretation, Petrus is a systematic thinker.

Petrus’s first significant work done in 1985 was his book called A Draft for Dialectic Criticism.

By dialectics he means the principle of a being’s self development, but dialectics is also an Organon or instrument of the mind by which a being consciously observes his own development.

Petrus believes that Hegel overlooked the development of dialectics itself and that it, at first, existed as an abstract and monadic dialectic, which is in fact, logic (science of logic). Afterwards it was followed by diadic dialectics (Heraclitus, Plato… ) and then, several hundred years later, in the New Testament it was transformed into triadic dialectics, the kind which Hegel, Marx and some other significant thinkers used.

Hegel gave names to the different grades (or levels) of development of the being; 1. Thesis, 2. Antithesis, and 3. Synthesis. Petrus believes that still another one exists, a fourth grade (or level) which he called Epithesis.

Epithesis is the moment of a being’s self reproduction. Through the epithesis an individual being transforms itself into a species, a certain infinite or immortal shape of its existence. A being which cannot create its own kind (species), is not real and therefore is sentenced to failure, downfall. With the act of self reproduction of a being, a species and a new member of that species occurs, ensues.

Further, Petrus thinks that the being – while existing as an individual, develops in a revolutionary way, while the species in an evolutionary way.

The following are some other ideas of his teachings.

Similar to the thoughts of Erigena and Hegel, who believe that nature is “a antithesis of an Absolute idea,” while Petrus says that nature is a pure illusion, something essentially imperfect. It was also the opinion of Anaximander, Buddha, The Bible, Schopenhaur . . .

Civilization is a whole bodily shape of an artificial being, created by man. It is a beingfull instrument, by which human species try to achieve its ultimate goals.

Man – exists most completely as a species, not as a “versatile, educated, and developed individual.” A species is the most versatile, infinite, that is, immortal form of a being’s existence. Petrus says that the human species is an ontogenic one – able to create something beingfull (beingness). (From the Greek – ontos on – being and genesis – creation). The ontogenic ability is the divine part in humans. According to the religious, as well as some philosophical beliefs, only God can create something beinglike (beingfull), (natural) being (nature) at all (inasmuch as it is not eternal). Petrus thinks that the human species is also able to create something beingness, beinglike or beingfull – able to create an artificial being. Human species is an ontogenic one.

Petrus suggests that a being, is “something” autopoietic, that is, “something which is able to move itself” (Aristotle) and something which has the power to self develop and the ability to have an infinite long-lasting self maintenance, through the development of its own species, since a species is the most perfect and infinite aspect of the existence of a being – an actualized idea.

That which cannot create its own species, or, which does not exist as a species is not a real being but some kind of defect or mere case, a coincidence.

Simple things have no power of self development. Species which are able to create various things – species such as beavers, birds, bees, spiders . . . – are not ontogenic but rather hrematogenic (also from the Ancient Greek: hrema – thing and genesis – creation.)

Unlike God, who – as was already mentioned, according to religious beliefs and some philosophical thoughts – created a natural being, nature, (inasmuch as this one is not eternal) – unlike God, therefore, man creates an artificial being – “something” that, as was already mentioned, needs to serve as a medium for the human’s freedom and realization of human species’ ultimate goals.

Some goals included are: a lasting, eternal, safe, and free survival in a part of the galaxy or even in a wider range. The home planets with their beautiful, tame, and live environments are only a temporary residence for the ontogenic species while they are still immature and not ready to survive in space. The residing mature ontogenic species are in the interstellar space.

History is an ontogenic process – a process of creating an artificial being. It started tens of thousands of years ago and was successfully finished during the last few centuries.

An artificial being which was history’s goal, is well known by its name – capital. The means of its creation and development are the human’s creative and reproductive work. Levels of its development are: 1. Thesis – money, 2. Antithesis – technique, 3. Synthesis – science, 4. Epithesis – technology which is just a reproduced shape of science, an applied science.

A mature, totally developed shape of capital is science, and technology is its type of self maintenance and self development. Capital, or in other words, science is actually a self-conscious artificial being which knows its own character and its own point, such as the fact that it was created by the ontogenic spirit of human species.

Society is the artificial organism, of an artificial being, and politics is its will (the “Volonte generale”, Rousseau), for survival and self development a will which various charismatic individuals or nations lead to reality.

Other, non-ontogenic species on this planet such as buffalos, horses, gazelles, various kinds of fish, birds or insects, never transform into society but stay and live in their natural species’ form and their only goal is to biologically survive.

An ontogenic species is, therefore, a politogenic or a sociogenic one – one which is able to transform itself in a society and abide by the law and regulations (nomos-i, regulae or leges) which it creates by itself, and which enables it to realize its transempirical goals. This transformation of a species into society, of an artificial organism, is necessary because in that artificial organism there is an indispensable organizational instrument for the realization of historical goals and, after that, those ultimate goals of the ontogenic species.

The Common law is an externalized will of the human species in a form of method of self-organization, self-motivation and self-forcing (self-coercion) of species into action which leads to a certain type of realization of its goals. The Right (common law) includes: things, people, realtions and processes – res, personae, relationes and actiones. The fundamental addresser of the common law is the human species, but it is also the addressee which is subjected to the positive legal norms.

A state is nothing more than a fully actualized right, (a common law), (law). With the establishment of a state, the right also receives an indispensable power of coercion.

Hence, the human species (and not any nation or race) is, the source, addresser and addressee, of common law, and, furthermore for the reason of equality of all people, nations and races, the entire species should live in only one global or world state.

“One species, one planet, one law!”- Petrus.

It is the optimal requirement, as well as, the minimal amount of necessary functionality of the human species in its serious efforts to actualize its ultimate goals, and indispensable condition for true justice for individuals, nations and races.

No one except the human species can be the original holder of sovereignty – not the individual, the nation, or the race.

Ethics – as it is known – is the science of morality and morals are a system of norms which suggest that which contributes to the realization of species’ goals and condemns that which prevents or disrupts its realization.

All of which contributes to the realization of said goals is good and all whcih prevents or disrupts its realization is bad.

Justice occurs when everyone receives the approximate same amount according to the values and is rewarded for their magnitude and importance of contributions for the realization of the species’ goals, and is punished according to the damage or any evil committed. This interpretation of justice relates to individuals, groups, classes, nations, societies, races, generations, and all other subjects which constitute a society or a species.

Moral imperative – do achieve your own goals and interests, but achieve them in a way which, at the same time contributes to the achievements of the species.

This imperative holds true for all human subjects, beginning with an individual to a nation, group, class, race, or generation.

Property – a man’s own identity outside of his skin. The establishment of private ownership was also an introduction of justice in human society and into the human world altogether because such an ownership motivated people to care for their own property. The ones who had more innate abilities and who were more hardworking and took care of their properties, lived a better life and had a better standing and influence in society. The ones who neglected their properties, failed.

Not only did the Institute of Private Ownership guard the ownership and existence of gifted and hardworking individuals, but at the same time guarded the overall ownership of the human species and advanced it together with its freedom, ease, and meaning of life.

Petrus does not overlook the bad sides of private ownership; moreover, he reminds us that Plato had already quite clearly noticed them and set up a request that they should be removed by the establishment of communal or social ownership. That brought on a general historical aporia or antinomia: private vs social, because of Aristotle’s criticism of Plato’s ideas, which were totally justified and reasoned, showed that states which were based on such ownership would soon fail since no one would care for them. Numerous great philosophers, concluding with Marx, joined Plato’s appeal, as well as many forward thinking people, especially intellectuals. At the beginning of the 20th century such societies based in social owner ship were indeed established in many countries. The Soviet Union and others. . . But all of it failed soon, as was predicted by Aristotle. Those events confirmed the substantial antinomical relationship between private and social ownership.

Petrus considers that the current state, more than ever before, shows that the requests for ownership reforms were actually justified and that civilization can no longer develop on the foundation of traditional private ownership, nor on the foundation of social.

Where, or what is a solution odf this antinomical problem?

Solution is an artificial privat ownership.

But you could read more about it later.

Epochal crisis (Greek: krisis – resolution, decision-making . . .) the creation of an artificial being is basically complete and history is being successfully brought to an end. A certain posthistorical time or a posthistorical epoch is beginning. An artificial being is starting to work in lieu of man and for man. An epoch, in which the artificial being was mainly and primarily created, is being replaced by the epoch in which it will be used as a means of achieving the species’ goals.

We are living in a time of crisis and chaos which is between those two epochs. This crisis which is not only a financial, economic, or global one, above all – it should be an epochal one – as already mentioned, one epoch should have ended and a new one started. An epochal crisis should not only change the subject who works, which is already partly completed, but (it is the most important), it have ot change the owner of cpital material, intelectual and others goods. The epoch from which we are emerging is based on the ownership (owning) of the actual living private owner, and the epoch into which we are entering should be based on artificial owning.

Artificial ownership?
Even though the oncoming crisis could not succeed and would be reduced to one larger or wider crisis, it would need the preparation of an anesthetic which helps to only temporarily relieve but would extend the agony of a dying epoch and postpone the birth of another (new) one.

So, therefore, contrary to popular belief, Petrus believes that we should not avoid this crisis or make this crisis more shallow or shorter, but to enlarge and deepen it. That is the prerequisite of its productive unknotting.

To better explain what Petrus implies with epochal crisis and epochal change, we need to show his understanding of the historical developmental stages or epochs.

The first epoch was the Paleolithic-Neolithic civilization. Nature and the natural being worked and “took care of” its production and man only gathered and spent the by-products of his work. Nature was, in a way, the “owner” of all that.

The epoch of the Ancient civilizations – through the epochal crisis -replaced the previous one. Here nature was no longer working and producing but man himself and the wisest, most skilled, and the most entrepreneurial part of human population became the controller of life and society as well as the privat owner of material goods and live, intelligent tools, instrumenta vocalia – tools which speak – slaves.

The third epoch – synthesis of development – is the Western civilization. At this point, an artificial being starts working, one which man created and improved upon all through history -making man the consumer of its products.

The problem with the Western civilization is that it begins to enter the epoch crisis because the artificial being that works and produces still has not become the owner and ruler of its products so that consumers spend even more than the being produces. That is called living on credit and at the expense of the artificial being, and eventually to the detriment of future generations and that of the human species. In the Neolithic and Paleolithic civilizations, that was not possible.

Contemporary epoch crisis is a process of transition, the crossing from one epoch to another, the next one, or even higher. This crisis through which we started entering, is supposed to be a transition from the Western civilization to the global antropotehnologic one, as Petrus often refers to it, is supposed to create and establish an artificial owner, who would make production and spending (consumption) human and economical instruments for the realization of goals of human species.

Consumption – since the artificial being is basically completed and ready, the creative, talented, enterprising, hardworking, and laborious people are no longer so important or necessary and are no longer man’s only activities with which they contribute to the realization of human species’ goals.

Consumption became very important because through mass, and large consumption, to the artificial being is given sufficiently correct and precise information of what its products and orders lack, instructions in which direction they have to be led in order to better satisfy man’s needs and desires, as well as directions in which way or segment it should improve and train itself for the realization of the ultimate beings’ goals. Consumption has become a kind of work.

Simple, honest, and hardworking people accustomed to work and creation are surprised by this turnaround, and cannot deal within this new situation, but cheaters can. They are the ones who are indefinitely willing to increase their consumption while totally neglecting their production.

If by chance, says Petrus, La Fontaine had written the fairy tale about the hardworking ant and the flippant dangler, the cricket, he would have had to write that the poor ant had to go and seek help through the winter from the cricket in order to help him survive. Show business is the most lucrative or at least one of the most lucrative business branches.

As already mentioned above, for the purpose of acquiring wealth, for the reputation of consumer’s power and power in general, the working and creative contributions of perfecting an artificial being and the achievement of history’s goals are no longer so important. As no effective control exists for product distribution of an artificial being, overall corruption became more important – a certain kind of immoral dexterity whereby no laws are broken, without any worthwhile work, and totally free of charge, moreover, committing major destruction is going unpunished and they are claiming wealth which the artificial being is generating.

It has come down to the individuals, nations, and races that are working more and better, are becoming poorer and then the ones who do nothing except destroy, are becoming wealthier – the ones who know how to beg or illegally claim and waste that which they seized.

Private owners (capitalists) are powerless against this phenomenon. Wealth leaks through their hands in an unstoppable manner.

Up until recently, large and powerful Western states, which led the way on the basis of traditional private ownership, brave entrepreneurship, work and savings in the building of civilization, are now, despite enormous effort, leading the way in only showing how powerless they are and the speed of their failure.

In Western civilizations, where the artificial beings have been completed, but which are still founded on traditional private ownership principles, particularly through that form of private ownership, the same disease is slowly attacking the head of the western societies – disease which burried societes based in the so-called social ownership.

An exit and productive solution of this epochal crisis, according to Petrus’s thinking, is not found in some kind of neoludistic or ontoklastic movement which would destroy the artificial being, but as was already mentioned, in the creation of an artificial private owner. This owner is not any kind of new robot, but a new societal, economic, and legal entity which arises from establishment of specific laws, the same as, once upon a time a live private owner emerged.

A substitute for a live private owner with an artificial one would not be followed by any kind of bloodshed, tensions, or wars, but there would automatically, after its establishment, begin to feel a drop in unhealthy tensions and a general improvement of the economic, social, political, and spiritual condition of the human species, as well as civilization as a whole.

An artificial owner is nothing more than capital in which, through laws, installs a desire of becoming rich and to develop, and the ability to control live subjects with whom it comes into contact with in business or in working relationships. The owner adjusts the size of someone’s consumption with the size of its contributions and the realization of the species’ goals or contributions of specializations of the already finished artificial being. With its righteousness, it motivates people for better and more sophisticated work and prevents anyone stealing from them, or even abusing the consumers.

Petrus is persistently trying to point out the fact that “laws” going back several centuries ago, were the completion of the artificial being and the basis on which human civilization underwent was incomparably the greatest and fastest unbelievable rise, therefore those “laws” were in crucially important places such as in vital social and economic moments but were not actually “real laws” – leges prefecta – but more like “good customs” – mores or consuetudines – instituted in bona fide – in good faith, trust – hence those were unwritten norms which in legal customs had no sanctions, that is, carried no penalties and accordingly were actually the most leges imperfecta – incomplete laws. It was not changed until todays, and is good only to the delight of cheaters and frauds.

Consequently, because of the lack of penal provisions, corruption gradually started developing because it was not penalized – nulla crimen, nulla poena sine lege – where there is no law, there is no violation nor punishment. In the end, the relationship toward those good customs got corrupted so that we can freely say how even the best societies today are based on that general corruption, or some moral, legal, or political degeneration. From there even the indebtedness came, not only of some countries and unions, but of the whole human species.

Living, economic, political, and socially active generations “borrow” money from future generations, to whom they can never repay that which they “borrowed” so that is how they throw them in a sort of lifelong nexum – labor and debt bondage. That is one of the main reasons for which each new generation, despite getting major help from the artificial being, works more and more but lives worse and worse.

Petrus believes that the aforementioned customs should not be discontinued, but added to them by giving penalties and in that way transform them into leges perfecta – complete laws.

Why?

The reason for this, he says, is that: even consumption became very important, and even it became a form of work – a regular, old “direct production” way of working (just like the creative one which made the artificial being, so the common reproductive one increased, spread, and strengthened it.) Therefore, that labor which became different and more sophisticated, easier, and more meaningful – so much so that it no longer resembles previous labor – has not lost at all on its importance. Labor has remained and will continue to do so, a necessary condition for the realization of the human species’ goals as well as a criterion on the basis of which one should determine how many goods a subject – whether an individual, nation, or generation – can own, spend, etc. This is the reason we must not reject those previous laws, traditions, or customs, but rather enhance them.

Further, this is especially and crucially important, as Petrus thinks, in order for those laws to be capable to once again propel civilization forward, would have to express their requests and criterions numerically since exact numerical expressions prevent injustice, that is to say, the unfair payment of labor or knowledge (in short-changing and overpayment) prevent cheating, deficiency in business, deficiency in the management of the state, thrifty borrowing and stealing, the avoidance of responsibilities and punishments. The motto of these laws should be:

Excusatio non excusat – an apology does not excuse the act, that is, it does not free one from the responsibility and punishment.

The laws refer to four key, fundamental social and economic subjects, which are also four key legal entities, that is, legal subjects/addressees. Here they are: 1) a natural person, 2) the family, 3) the firm/enterprise, 4) the state. Whether society and civilization go forward or backward, will all depend on the productivity of each one of them, and the functionality and justice of their mutual relationships.

Laws which refer to those legal subjects are:

1. A law which controls the work efficiency of a manager, 2. A law which controls the economic efficiency of a family, 3) A law which controls the efficiency of schooling, and 4) A law which controls the efficiency of the state’s government and administration (bureaucracy).

Each state which would establish these laws would make the national capital the artificial owner of its entire wealth. If the numerical criteria in each of these laws were determined by a global state, and if the same criteria were valid for all local states, unions, and federations on the planet, then a total – perfectus – a global artificial owner would be established.

According to Petrus’s beliefs, after completion of the creation of an artificial being, capital, i.e science, and after the establishment of a liberalism and citizen’s, (bourgeois) democracy, there is no more possibility of a revolution, because those things were the goals in history. If they are actually successfully completed, they should not be extinguished nor could they abolish (revolutionize) themselves, but would have to be able to maintain themselves in their existence because the goal of any being, which Aristotle knew, is in fact a specific power of self maintenance. They can only self maintain if they evolve and enhance their ways of self maintenance. The establishment of such laws, as mentioned above, would actually be the improvement of the instruments with which civilization was created with, and further development, continuation, and achievement of the ultimate species’ goals would be enabled.

An artificial private owner, or, shorter artificial owner, would be able to realize dreams which were dreamt by great thinkers such as Plato and Marx, but also great writers, poets, and revolutionaries – maybe even more than that. Even more would be realized than the sober thoughts of those people such as Aristotle, Kant, or Hegel, who were advocates of traditional private ownership.

Nations, races, and a Global state – before going on further, we need to point out that Petrus believes that we need many nations and races with various abilities in order to realize human beings’ goals because goals of human species are so complex that the human species possibly does not have enough of those kinds of subjects so they may have to create them by eugenic methods, but let us leave this topic for now.

Even though they have different abilities, worldviews and customs, all nations and races should be equal in regard to the law and should be justly rewarded for their contribution for the realization of the human species’ goals. The possibility of accomplishing that can only be done within the framework of a global state.

“One species, one planet, one law!”

Real differences, real merits, and a fair reward can be seen only if everyone is measured in the same way.

Secondly, an instrument of legal coercion in which a nation or state could be coerced into refraining from performing acts which impede or hinder the realization of the species’ goals (such as World War I, World War II, or numerous others were,) do not exist today. With the establishment of a global state, a legal instrument of coercion against the subjects who do damage to civilization’s progress would arise, so that it could possibly prevent some kind of general nuclear war.

We have already mentioned above that the common law is the instrument with which the human species (not some kind of nation, elite or “governing class” or the elite,) therefore, the human species is the one who with the help of the law cites, motivates, and coerces itself to realize its ultimate interests and goals. For this reason, it is the duty of the human species to set up a Global or World State – as Petrus believes – which will be the only one which can truly motivate and fairly reward nations and races for their contributions to the realization of the species’ goals or carry out a legal coercion on those who obstruct it (are in opposition).

The size of the world’s population must match the needs of the realization of the species’ goals. For the realization of those goals, a billion people are needed at the most. Anything above that figure harms the process of the realization of those goals, and the natural being (natural enviroment) – Too large a number of people makes, therefore, damage, to man himself, and the natural enviroment which surrounds him.

Being that the human species maintains itself in its existence mainly through labor and creativity and not by sexual hyper-production, one of the first missions of the global state would be the establishment of laws which would motivate nations and races to increase their fortunes (vealth) instead of the population. Petrus’s Law on the size of the national population cannot be shown or commented on due to space limitations.

This thinker points out that we are all aware that things are not going well nowadays and that we have serious problems. We do not seem to understand that these problems can be solved, exclusively within some kind of a global state which will be established in iuri generis – the right (common law) which humanity started creating a long time ago, This common law, which was mentioned earlier, is nothing more than the will of humanity actualised as a method and instrument for the realization of ultimate goals of the human species.

The ideas and laws mentioned above can be found in the following books: A Draft for Dialectic Criticism, The Sum of Economics, Introduction to Politics, The Secret History of the World, The Theory of Law, and Apocalypse, as well as in some other articles scattered throughout the internet.

Natural sciences and technology

Part of Petrus’s interests, which are directed to the natural sciences and technology, are focused on certain controversies over which there have been some disputes over for quite some time, and whose settlement could mean a great advancement in the understanding of certain things as well as advancement in technology.

Antigravity When speaking of the laws of antigravity and levitation, the author does not believe that antigravity exists. For example, the levitation of astronauts in their spaceships does not come from antigravity or something “up there” there is no gravity but from the actions of something which he called the gravifugal force, which is a type of centrifugal force, which always appears there where gravitation functions as a centripetal force. The gravifugal force is a Newtonian reaction to the activity of the gravipetal force – a reaction to the centripetal action of gravity. When a spaceship circles around the Earth at a speed of satellisation – ca. 8km/sec. – it develops the gravifugal force of the same value as the gravipetal force and then spaceships and astronauts come into a state of weightlessness – they are floating.

Levitation is not some sort of rare or questionable phenomenon, it is happening all around us. Astronauts float in relation to the Earth, geostationary satellites too. The moon as well, because it circles around the Earth at a speed of 1002m/sec. The Earth floats in relation to the Sun on the basis of the movement around it – at a speed of 30km/sec. The Sun floats in relation to the center of the galaxy, because it orbits around that center at a speed of approximately 100km/sec. Electrons float in relation to the atomic nucleus, nucleons in relation to other nucleons and so on into infinity. The entire material universe is in a state of permanent orbiting and is levitating in itself on the base of equality of gravipetal and gravifugal force (Newton 3).

Gravifugal flying craft – a ring whose axis of rotation would be coaxial with the direction of gravity, and whose avreage peripheral speed would be approximately 8km/sec. would have to float. If its speed increases, it would be able to raise (elevate) an evacuated magnetic housing in which it would be enclosed, as well as a certain load. On this principle, a gravifugal flying craft could be constructed. Many times during the day, this flying craft could take a certain load to Earth’s orbit and return without using any energy consumption because it functions on the basis of the conservative principle of transforming energy from one form to another. It is possible, because gravity is a conservative force. The lifetime of such an flying craft would virtually be an unlimited lifetime. It would serve as a transporter within the solar system.

From these kinds of flying crafts, a floating civilization could be formed in the Earth’s atmosphere and the surrounding universe. The law of energy maintenance (conservation of energy) illustrates that civilization would hardly spend any energy on its floation and it would be able to float for billions of years. Petrus believes that this will be a mature form of a material civilization here on Earth. Instead of concrete, steel, and glass, this civilization would be constructed out of carbon nanotubes and carbon fibers.

Faster than light speeds (FTL) – above all, we need to say that Petrus believes that the speed of electromagnetic waves or light, c is not a characteristic of light itself but the medium (vacuum) which transfers it. The so-called speed of light, c is a transference constant of a vacuum – a characteristic of a vacuum to precisely and exclusively at that speed transfers electromagnetic waves. The transference constants of air, water, and metal for electromagnetic waves are somewhat lower.

After careful analysis of the Special Theory of Relativity, Petrus claims, that he noticed that Einstein – in a key spot in paragraph 10 – misinterpreted the result which the mathematical apparatus given from Lorentz’s transformations. Einstein suggested a fallacy in that the particles – because of an alleged increasing of mass – cannot move at the speed of light or even faster than the speed of light. Actually it has nothing to do with the increase of mass, but the decrease of the acceleration force effect of force which speeds up (accelerates) particles. In order to demonstrate that the speed of particles can be multifold greater than the speed of light, Petrus suggested an accelerator project which is capable of doing that – FTL ACCELERATOR. Speed of particles can be 10, 50, 100, or more parsecs/sec.

Nuclear fusion – is possible and feasible, but the expenses of such production of electrical energy is too high and, therefore, not profitable.

Pointing out that the speed of c is actually a transference constant and that particles are able to be accelerated to speeds faster than light, Petrus showed that collision and fusion of particles faster than the speed of light can eliminate the resistance of the so-called Coulomb’s barrier particles (of its electrical field) which prevents collision and makes fusion difficult and non-economical. The colliding and merging of superluminaly fast particles, which are an electrical energy requirement produced by nuclear fusion, can be very inexpensive. Fusion reactors have small dimensions and are ovoidal shaped – ovoidal nuclear fusion reactor. It is composed of two opposite faced FTL ACCELERATORS. The author points out that it is totally safe.

If Petrus’s results are accurate concerning the so-called antigravitation, or gravifugal force and levitation, as well as the speed of light and the possible superluminal particles, then that would mean that the science of physics stands before a kind of epochal crisis which could introduce Copernicusian changes into our understanding of reality.

As far as nuclear fission is concerned, instead of the standard nuclear reactors which could be dangerous, he suggests the nukleospinal reactors, in which fission is achieved by the increase of the spin atomic nucleus. This kind of reactor can never escape control and become dangerous.

Oglasi

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