IRONY AND TRAGEDY IN THE RIEMANN HYPOTHESIS

Did you know this secret? The worst is that beauty is not only terrible, but also a mystery. God and the Devil fight in it, and their battlefield is the heart of man.
Fiódor Dostoyevski

Mei Xiaochun published a paper 3 years ago in which he claimed that the Riemann hypothesis does not even make sense because there are already four serious inconsistencies in the 1859 text to begin with. In a later paper, he uses a standard method to prove that the Riemann zeta function does not have a single non-trivial zero. Zero zeros. Needless to recall that, according to the prevailing mathematical opinion, have been calculated billions of them.

Mei Xiaochun is not overcomplicating matters. The inconsistencies he talks about are very basic, they infringe even the very Cauchy-Riemann equations that are at the basis of complex analysis. I am not a mathematician and prefer to defer my judgment on the relevance of his arguments, but I think that, at the very least, they deserve an answer; though we are unlikely to find it anywhere. If some mathematician deigned to answer, surely he would say something like that the analytical continuation has principles that the author seems to ignore, but no one ignores that creating new principles out of convenience is the most elegant way of not having them.

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BEYOND AND BEFORE THE MACHINE

There is something in man that can only be freed if we first liberate what is locked up in our idea of Nature. By unlocking this we will also liberate our own nature, which can never be reduced to an object. Assuming this goal will be an inexhaustible source of inspiration.

Can machines be used to break the encirclement of machines? Certainly, today there is very little that the naked human being can do against them, or so it seems. But neither can machines do anything on their own, but only as part of a vast technological web in which they interact with humans.

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