Category: Philosophy

Fighting Coyotes

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“I had a mean case of the coyotes,” Riley Frandsen said to explain his unorthodox, yet natural means of protecting his property. I didn’t need a guide or interpreter to tell me what that meant, but Riley was so stacked with anger and frustration that I felt compelled to provide him a launching point:

“What does that mean?”  

“They were going to the bathroom in my yard, all over my yard. It was so disgusting. They ripped my garbage apart and threw it everywhere, and they were scaring the hell out of Murphy,” Riley said, stressing the latter point as if it was the most important. “Murphy, here, was afraid of going out in the backyard,” he added patting his nearly 100lb. setter while holding my gaze. “I’m serious. When he left this little patio, he did so only to go to the bathroom, and then he wanted back in quick. He got to the point that he was going on the patio, because, I think, he didn’t want to leave the lighted area. He used to love the backyard, staying out for hours, running around, barking at non-existent matters, like any good dog will. Then it was, one to two minutes, and he’s scratching at the door to get back in. It’s sad is what it was.”       

I wasn’t paying too much attention. I’m normally a pretty decent listener, but a story about a man living in a relatively remote location, having problems with coyotes, didn’t captivate my attention. I had a whopper of an unrelated story all locked and loaded, and I couldn’t wait to start it. As such, I was committing the mortal sin of all good listeners: I was waiting for him to finish his story, so I could start mine. 

“What does a man do when coyotes start peeing all over his land?” Riley asked himself when I forgot to ask. “You pee right back is what you do. You reclaim your land.” If I was rudely half-listening up to that point, those lines brought me back in. My story was gone.

“You pee right back?” I asked, guessing where he was headed, but I wanted to hear him say it. “What does that mean?”

“How does a dog mark their territory?” Riley asked. “They urinate on it, right? They were marking my territory as their own, and I didn’t know where they were marking, of course, but they obviously did such a thorough job on my lawn that my buddy, Murphy, was afraid to leave the patio after a while. So, I started urinating back, around the perimeter of my land, as a way of taking my land back.

“So, anytime you have to pee, you run out here and do it on your lawn?”I asked

“I started out doing that,” he said, “but I did some research on it, and experts say that morning urine is the most concentrated and potent.” 

“I’ve also heard that beer urine is some of the most concentrated and potent,” I said. “Is that true?” 

“I wouldn’t know, because I have no control group … My morning urine has had at least some beer in it since I was fifteen. And to answer the question every one else asks, I have to do it again after every rain.” As Riley and I went silent, with a beer in hand, looking out at Riley’s backyard, I broke:

“I am sorry. I know this isn’t funny, but it kind of is.”

“Oh, I know it is,” he admitted with a smile. “I’ve taken this story into town, and they laugh just as hard as you do, because it’s funny, but I’ve tried everything as you can see. I put up that privacy fence, an eight-foot privacy fence, and I saw one jump it one night, scared the hell out of me. I grabbed my rifle and scared it off, and guess what he did. He jumped it again a couple nights later. They’re not scared off by gunshot, not long-term anyway. They’ve not afraid of motion detection lights, and the name brand coyote repellents don’t scare them off either, not long-term. Nothing did, until I began marking my territory. I have to protect my dog, and my property right? I see it as marking my territory in the way any other animal would. I see it as informing them that this is my land in their language, and they respond better to that message than any of the other ones I tried. I don’t know why it works so well, but I think it has something to do with their fear of humans. Our urine is also very high in ammonia, which most animals hate. I still hear them, off in the distance, but I haven’t seen them once since I started doing this. They appear to consider the smell unbearable. It is an olfactory repellent to most mid-level predators. It can also be used as a pesticide. The scent of human urine can be used to confuse and deter rabbits, squirrels, and unintelligent people.

“Not all predators are repelled by the scent of human urine however,” he continued in a matter-of-fact manner, as we sipped on his beer. “The debate on whether bears are detracted or attracted to human urine is ongoing. Some say larger bears, like grizzlies, might actually approach a camp lined with pee that campers put there to detract bears. They say that bears now so associate humans with food that any sign of humans will attract desperately hungry bears, and they know the scent of our urine. Others claim that bears are naturally curious creatures, and the smell is so foreign to them that they investigate. They’re just in our campsite to see what the smell is, in other words, but when we start screaming and running away, their other instincts and impulses cause them to do the things they do to us. 

“Reindeer, apparently, go nuts for our pee,” he continued. “And yes, I did some research on that too. I didn’t specifically search this out, but it was an offshoot of an offshoot, a rabbit hole that I followed, until I ended up learning that reindeer have a natural salt-deficiency, and our urine is high in salt, so they crave it, like we do Ruffles. The Inupiat people of Alaska found that all they have to do is pee in a reindeer trap, and they’ll have a nice meal at the end of the night. Imagine all of the trial and error that went into that finding. The Tozhu people of Tuva in Russia like to keep reindeer around for whatever reason. I assume they occasionally kill and eat them, but they’ve found that if they offer a reindeer a bowl of urine every once in a while, the reindeer will hang around their homes, waiting for the next bowl to arrive. The Tozhu say that the salt-deficient reindeer crave our urine so much that they’ve learned our patterns, and when they see a man who they think is about to pee they will all rush up on him and jockey for pole position, for lack of a better term.

“I know it’s funny,” he said. “I knew that before I told my neighbor, who was trying everything he could think up to free his home from the coyote invasion. He thought it was hilarious, and he told everyone he knows, and I know they were all laughing their heads off, but you know what happened don’t you? You know the end of this story don’t you? You can see it coming. That’s right, they kept laughing at the image of me peeing around my property line while they went through all of the prescribed fixes, and now everyone in town is peeing out their own property line. It’s funny, and it’s the only thing that works.” 

“For the First Time in my Life, I’m Glad I’m Handicapped.”

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“I never thought I’d say this,” my uncle John whispered to his friend, “but for the first time in my life I’m glad I’m handicapped.” The joke was the conclusion of a “frustrating moment,” John’s experienced on his trip to Florida to see Simon & Garfunkel. 

As funny as the conclusion to John’s story was, I had a hard time laughing. I knew too many sad details of his life to just turn it off and laugh at some insensitive joke John made about condition. Even though John was laughing harder than the three of us, and his lifelong friend Jim Rhodus had tears in his eyes from laughter, I couldn’t just turn it all off, because I knew how much he suffered in life.

With his guidance, I learned not to feel sorry for him, because he said that often did him more harm than good, but when he told me that the first signs of his muscular degenerative disease appeared in high school I couldn’t help but feel bad for him. 

“It affected you in high school?” I asked.

“Kind of,” he said. “I fell a lot. When I ran, I fell. We thought I was just a big old klutz.”  

“That was what we called him, a klutz,” his older brother told me later. “He’d fall for no reason at all. He was the star guard on an undefeated, champion high school football team, and some of the times he’d just fall, in the open field, with no one else was around. It was so embarrassing that we just laughed about it. We developed jokes, like kids do, to avoid wondering if there might be a greater explanation of it. You don’t search for an explanation when you’re a kid. You just laugh and joke about it. We had no idea that his eyes bounced when he ran, and we had no idea that his clumsiness was an early warning sign of a muscular degenerative disease. You have no idea about stuff like that when you’re young. We didn’t even think about greater things. We just thought he was a klutz.”     

Over the course of the next forty years, this disease would gradually rob John of his muscular strength. He lost some of the functionality of his legs before he was thirty, and before he was forty, he began losing use of his arms and hands. Doctors guessed that if John hadn’t spent so much time in the gym, in high school and college, the degeneration could’ve been more rapid. The gradual degeneration was such that before he was sixty, he began to lose his throat muscles. It was difficult for him to speak, and even more difficult for us to hear him. When he inhaled and drew the full force of his lungs, he could muster something equivalent to a loud whisper.

One of the most difficult aspects of his handicap, he once told me, was kids. “Kids don’t understand. They’re scared, and when a kid sees me in the mall, or church, or somewhere they turn to their parents for an explanation. ‘What is wrong with him mommy?’ I’ve heard more than one kid whisper that to their mom. The parents don’t answer, not in front of me. They give me an apologetic look, and I want to scream ‘just tell them I’m handicapped’. Most adults don’t know this, or they don’t think about it at the time, but we handicapped people feel like more of a freak when you don’t answer. Refusing to answer in the moment only leads the child to being more confused, and that confusion can lead to greater confusion and fear. Whatever is going on inside the kid’s mind, the parents make it very difficult for me to talk to the child. It can be so frustrating that I some of the times I wonder if it’s all worth it.”  

It wasn’t the first time I heard him talk about death in a round about way. He talked about it often enough that by the time he did finally pass on, I considered him a soul at peace, and I never saw it that way before no matter how many times I’ve heard it. 

On another occasion, I told him of a family member who wished for death, so he could be with his wife again. “I told him that even if there is a heaven, my bet is we will all look down and think about how much life we wasted on Earth. We do not know if there’s an afterlife, but we know life has a beginning and an end, and that life is short.” 

“It’s true,” John said, “It’s all true, but some of the times it seems to take forever.”  

“What does?”

“Life.”

He did not say that in a profound manner, as if to wrap up his views on life as a handicapped person. He said it as he might the details of the St. Louis Cardinals game from the night before. He shut the game of solitaire game he was playing on the computer down after he said that, and we spoke of the plans we had for the evening. He didn’t intend that to be a room silencing, thought-provoking line, in other words, it was just something he said before saying something else.

It didn’t strike me how illustrative such a line was to him being a handicapped man, until he relayed the Simon & Garfunkel story to me. 

John asked me to accompany him on this trip to see Simon & Garfunkel in concert, but I just couldn’t see traveling halfway across the country to see two men sing. For John, it was a matter of life and death. He spent a lifetime listening to those two old men sing, and he feared he might die before he could ever see them again, or they would, or they would simply stop touring as a duo.

“If you can’t find anyone else to take you, I’ll go, but I want you to drain the swamp of possibilities before asking me again. That’s how badly I don’t want to go.”

Most from John’s generation grew up loving either The Beatles or The Rolling Stones. Some loved Elvis Presley with equal levels of passion, and I’ve met more than a few who pledged allegiance to Johnny Cash, but for my uncle it was all about Simon & Garfunkel. He owned every single album they made together, and he owned most of their solo albums. He also traveled the country to see them sing in concert any time he could. He preferred to stay close to home, of course, but he always had that fatalistic belief that this particular tour might be his last opportunity to see them live, even though he already saw them perform live over a dozen times before. When he sorted through their list of tour dates of that year, he found that the closest they would appear on this particular tour was Florida, an eight-hour flight.  

Why anyone would love the quiet, calm stylings of Simon & Garfunkel this much was beyond me. I have nothing against Simon & Garfunkel. They wrote meaningful songs that my high school administrators used to inspire us during high school spirituals, and I’ve also heard them at a number of weddings and funerals. That’s where I heard Simon & Garfunkel most often growing up, so my associations with them probably hindered my ability to appreciate their craftsmanship. I honestly didn’t care about them one way or another, but my uncle adored their music.

As we age, we learn that there’s no use trying to explain why one person loves a certain type of music over another. The one thing I did needed him to explain was why he needed to see these particular men sing calm, contemplative songs live. What’s the point of watching calm and quiet artists take the stage to play quiet, calm music? I’ve never seen them live, but I can’t imagine they put on much of a show. If they do something that is can’t-miss, how does one show differ from another, and what’s the difference between seeing them live and listening to them on the stereo, or watching their live show on TV? They probably walk onto the stage with little fanfare, carrying a guitar and a bottle of water. 

My frame of reference for concerts is admittedly tainted. I was a teen in the 80’s when heavy metal acts put on shows that we now call arena acts. I’ve never been to a calm, quiet concert before, but I suspect that someone like Paul Simon doesn’t body surf over the audience while singing Bridge Over Troubled Water, and I suspect that their choreographers don’t employ KISS-style pyrotechnics during Here’s to You Mrs. Robinson. My guess is the two of them walk out from behind a curtain and sit in comfortable chairs to sing and play guitar for an hour or so. If they stand, is it more engaging? If they sit, is it more comforting? Do they engage in colorful banter between songs? They probably do, to give us our money’s worth. Garfunkel probably drops a humorous anecdote about Simon that everyone in the audience knows about, and Simon probably hits back with some comment about Garfunkel’s afro, and everyone laughs as they lead into The Boxer. If my Uncle John successfully convinced me to take him to this show, I’d probably miss that rapport, because I’d be asleep.

My guess is a Simon & Garfunkel tour is as low-cost as it gets. How many employees do they have to pay? Does their show require roadies? If they do, my guess is they could use a Volkswagen to transport their equipment from city to city.  

John didn’t care about any of that. In fact, he enjoyed spending hundreds of dollars for the flight, the hotel nights, the ticket price, and everything in between, and traveling for about sixteen hours to and fro to watch a couple of gown men sing calm, quiet songs to him for a couple hours. Even though he said he didn’t consider it a hassle, the idea of what he went through to see that particular Simon & Garfunkel show was at the forefront of his mind when a feller in the audience, near him, began singing along with Simon & Garfunkel. 

“That’s kind of the price you pay when you go to a live concert,” I told my uncle. 

“This guy was singing every song, word for word, and he was singing them at the top of his lungs,” my uncle replied. “Those of us who were near him could barely hear Simon & Garfunkel over him.”

“It’s true. The guy was all but screaming the lyrics,” Jim Rhodus said. Jim was John’s lifelong friend, and the one who eventually accompanied John to Florida. He was also in the room, enjoying John’s retelling. “We could all understand the guy getting swept up in the excitement of the first few songs, but it started to get a little obnoxious after a while.”  

“Yeah, when he continued doing this, what was it, four or five songs in? It was pretty obvious that this guy was going to continue to do it throughout the concert,” my uncle continued. “I just spent eight hours flying, ten total when you account for TSA and other delays, to see these two sing, and this guy was ruining everything for me and everyone around him. So, I finally just had it, and I yelled out, “Would you just shut up!” I was so frustrated that I think I dropped an ill-advised word in there somewhere.”

“And he heard you?” I asked without mentioning how surprising it was that anyone could hear my uncle, due to his condition, and the idea that he was so loud that anyone could hear him over the music was shocking, no matter how quiet and calm the music is. 

“Oh, he heard him,” Jim Rhodus said, starting in on his laughter, as John passed the three-quarter mark of the story.

“I guess I was so frustrated that I mustered more strength than I ever have,” John said, “but yeah, everyone between me and him heard me. This guy bolts out of his seat, as if he received an electric jolt, and he begins scanning the crowd in my general direction. As he stood, he just kept going and going. He had to be, at least, six-foot-five, but in my nightmares, he’s a seven-footer, and he was broad too. I couldn’t see much in the limited light in the audience, but his shadow made him appear 250 pounds of lean muscle. It was like the scene from a 1980’s comedy. So, this Ndamukong Suh-looking fella stands up and looks around for who said that, and he’s ticked off.”   

“Did he look at you?” 

“Not at first,” John said, “but everyone could see his intentions when he stood, and everyone between us gave me up pretty quick. They all turned around and looked at me, and this guy spots me, and the lighting was such that he was mostly in shadow, but I swear I could see flared nostrils. He continues to look at me silently for about five seconds, and then he sits down without saying a word. After I calmed down, which took a little while, I turned to Jim and said, “What did I say exactly?”

“You said,” Jim said. “I never thought I’d say this, but for the first time in my life I’m glad I’m handicapped.”     

The Mystery of the History of Zero

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Zero has always meant nothing to us. It lurks in the shadows of something. It’s a number, but it kind of isn’t in some confusing, “I don’t want to think that much” way. It has its own identity, and it doesn’t. It’s complicated, and it’s not. It’s an odd number, but it’s not odd. It’s not even even, but it is and it isn’t. We don’t consider it prime or composite. It’s not positive or negative, as it separates the negative from the positive. It’s a number but it also represents the absence of a number. It’s so confusing to us that we have to wonder if teachers should even teach its advanced concepts, and if they do, at what age? We were taught the basic facts of how to add, subtract, multiply, and divide zero, but when we reached advanced mathematical concepts, we learned that certain mathematical answers cannot be answered. They’re undefined, which led us to say, “What do you mean undefined? It’s zero.” At this point, the mathematician explains that if we try to divide twelve groups of people into zero groups, it cannot be done. It’s undefined. It’s complicated, and it’s not.
As Andreas Nieder writes in a 2016 paper, “For a brain that has evolved to process sensory stimuli (something), conceiving of empty sets (nothing) as a meaningful category requires high-level abstraction. It requires the ability to represent a concept beyond what is perceived.” 
“We’ve now reached a point in our history where we have to describe nothing,” someone, with some sort of twisted brilliance, said at various points in human history to try to advance the cause of what we now call zero. “How can we properly appreciate the concept of something, without a concrete grasp of nothing?”   “But there’s always something,” his counterpart probably argued. “Is there nothing in the vast expanse of a desert? There’s sand, over one septillion of tiny grains of sand, and how many molecules litter the water of the vast quantities of nothingness in the ocean? Even in the vast expanses of space, there’s always something.”  Zero is not substantial when compared to the other numbers, and it’s not tangible, but how many of our current creations, and measurements for those creations, would be almost inconceivable without it? It’s been there for so long now that we take it for granted. Yet, it went through a long, slow, debated, and debatable gestation cycle. Even in the relatively limited historical record of ancient civilizations, such as those in Babylon, India, and the Mayan civilization, zero, or some semblance of zero, appears. We don’t know why it made an appearance numerous times in different civilizations. Its birth remains a mystery to us, because its purpose wasn’t defined. They invented the concept of zero, but there is no evidence to suggest that they developed it in a substantial manner. As with most theories, they appear to have failed to apply the concept of it to real world constructs, but we have to give them credit for developing the theory of it. Bottom line, their theory was probably as difficult for them to grasp as it was to explain, because there’s always something. Even if we laid four avocados on the ground and then removed them, there would still be the millions of granules of dirt beneath it, trees, leaves, and the micro organisms that feed on them. There’s always something. Scholars believe zero began its life as something to fill columns when humans advanced their attempts to count. When those who invented, developed, and applied a method of counting, they encountered a void after nine. Their question, how do we get past nine, and all the other nines that lead to ninety-nine without something to carry us to the next number. How do we get to eleven, twenty-one, and one hundred and one? India’s positional numeral system needed a zero to scale past 9, and their trade demanded it. They needed a placeholder, or something to fill the void. They didn’t start counting numbers with zero, but they wrote a placeholder in the tens, the hundreds, and the thousands to fill columns when necessary.   
In a Scientific American article, Charles Seife, author of Zero: The Biography of a Dangerous Idea (Viking, 2000), says “Filling columns is not a full zero. A full zero is a number on its own; it’s the average of –1 and 1.” “The Number Zero began to take shape as a number, rather than a punctuation mark between numbers, in India, in the fifth century A.D.,” says Robert Kaplan, author of The Nothing That Is: A Natural History of Zero (Oxford University Press, 2000). “It isn’t until then, and not even fully then, that zero gets full citizenship in the republic of numbers,” Kaplan says. Some cultures were slow to accept the idea of zero, which for many carried darkly magical connotations.   But Seife is not certain that even a placeholder zero was in use so early in history. “I’m not entirely convinced,” he says, “but it just shows it’s not a clear-cut answer.” He notes that the history of zero is too nebulous to clearly identify a lone progenitor. “In all the references I’ve read, there’s always kind of an assumption that zero is already there,” Seife says. “They’re delving into it a little bit and maybe explaining the properties of this number, but they never claim to say, ‘This is a concept that I’m bringing forth.’” Kaplan’s exploration of zero’s genesis turned up a similarly blurred web of discovery and improvement. “I think there’s no question that one can’t claim it had a single origin,” Kaplan says. “Wherever you’re going to get placeholder notation, it’s inevitable that you’re going to need some way to denote absence of a number.”
The Revolutionary, Ancient Indian Dot
So, if the Babylonians developed a placeholder (a wedge) by 300 BCE, not a “full zero.” India’s leap—likely pre-Brahmagupta, with the Bakhshali manuscript (3rd-7th century AD)—was making zero a standalone number, and the Maya did it too, independently, by the 4th century AD, we might suggest that there is a well-defined trail but no clear-cut discoverer, inventor, or even a well-defined point of origin, of the number zero, as it was always just kind of there, but its functionality wasn’t even as clear to early users as the functionality of negative numbers appears to have been. If it was always kind of been there, but rarely used as a number, how did zero make the leap as a concept?   Why did the powers of the zero contain “darkly magical connotations?” As with all cultures, modern and otherwise, the unknown is beyond current capabilities to explain, so we assigned mystical, dark, and forbidden connotations to explanations of what we otherwise cannot. With that in mind, why did someone brave the “here, there be dragons” designation to further the concept, and what was the reaction among their peers?  What twisted, weird, and just plain different theoretician(s) sat in a bathtub and dreamed up ways to further the concept of nothing and zero. If he eventually managed to successfully sway his peers to accept the premise of this proposed furtherance, how did he answer their “And then what?” questions. Okay, we’ll accept the premise of your newfound importance of a zero, but what do we do with it? Theory is one thing, application is quite another. How do you propose we use it? What purpose will it serve? When we’re building a house, diagramming a structure, or figuring out how to use water in our fields, what purpose does a concrete explanation of nothing serve? Your point of reaching a greater understanding of something through nothing is a provocative one for pointy-headed intellectuals to consider in their philosophy caves, but how do we apply it to real world concerns? In my uninformed and admittedly limited search, I found no timeline specifically breaking down a concretized life cycle of the zero. Various points on the timeline state that it was discovered here, mysteriously listed there, and it appeared here, there, and elsewhere in the historical timeline, but in terms of some form of functionality it mirrors the resume of the misspent life of a cousin who did nothing in life. He was always there, but he never did anything noteworthy. No one knows how it happened, nor can they answer the when, where or why questions, but he became the star of the family one day.  The most interesting elements to the timeline of the zero are not the who and when, though they are interesting, but the philosophical push of how zero made its way into the halls of Physics, Calculus, Engineering, Geometry, relativity and quantum mechanics, and a large part of finance and economics to, in many cases, eventually lead the way to numerous modern advancements in these areas.  If dealing with natural numbers, i.e. 1,2,3 …, is dealing with tangible things and events, the zero provided more of an abstract idea for mathematicians. This provided mathematicians greater freedom from real world constructs and representational qualities into high-level abstraction. The eventual inclusion of the properties of the number zero was such that the advancements of modern mathematics would not be possible without it. Imagine being a renowned “genius” in one of the fields listed above, and you have a problem that has plagued you for much of your life. This genius has put this problem to a group of peers and his students for decades, and no one can solve it. The genius eventually labels this problem unsolvable, a 0̷, or no solution, until some egghead walked up to him in the town square, while he sipped on his brew and said, “Try putting a zero on it.” The renowned expert probably sent this egghead away with a “Yeah, great, Montenegro, now go home to your flock of sheep and your basket weaving, and leave me alone.” Until, the expert went home, and they hell’d it, and put that zero into his mind-boggling equation. Did the genius use the zero to solve the problem, or did he approach it in a way that he never considered before? Was the genius’ problem of solving for something only solvable by introducing the concept of nothing? It’s impossible to know if a representation of nothing had an epiphany affect on any one person soon after it was incorporated into theoretical or actual problems, but we have to imagine that the effects and affects were cumulative until we finally arrived at a collective epiphany that led us to fully incorporate it over time.
A very brief and succinct description of our favorite number/non-number zero is that it flickered in ancient Babylon as a placeholder wedge by 300 BC, but India’s Bakhshali manuscript (3rd-7th century AD) and Brahmagupta’s 7th-century rules made it a real number. The Maya mirrored this leap by the 4th century, while Al-Khwarizmi carried it to the Islamic world in 825 AD. Europe, stubbornly resisted until Fibonacci’s 1202 Liber Abaci, finally caught on—linking India, the Middle East, and the West in a slow, vibrant chain. The research suggests that if Aryabhatta, Brahmagupta, Al-Khwarizmi, and Fibonacci, and the other brave souls hadn’t weathered the storms to bring zero to absolute indoctrination, the progress we know today, “the opening of the universe,” wouldn’t have been possible. Zero defines nothing and everything at the same time. It can be used as a point of origin, in positive and negative ways, and some suggest that those brave souls ended up furthering knowledge to advance Physics, Calculus, Engineering, Geometry, relativity and quantum mechanics, and a large part of finance and economics. The very idea that the “nothing is something and something is nothing” complex identity of zero ended up playing a starring role in science. In Calculus, for example, zero provides a tease of limits, where functions flirt with the abyss as values approach it. In relativity, zero-point energy keeps the universe buzzing even at absolute rest, and in binary code, 0 as “off” teams with 1’s “on” to whisper digital secrets to us. Mr. Zero, as we should now address his highness, or lowness, depending on how we choose to view him, transformed computers from clunky gear-spinners to sleek bit-flippers, while revolutionizing physics and engineering. Without zero, we might have to work with Roman numeral guesswork to form the precise calculations necessary to build bridges and figure out planetary orbits. If the geniuses listed here hadn’t developed a theoretical counterpoint to something, in these fields and others, we might have to leave such matters to vague speculation and our imaginations. Imagine that!  Zero is also one of the primary languages of the computer. We’ve all heard the phrase ones and zeroes. Zeroes are needed to create code and messages that the computer requires for functionality. If the properties of zero were never invented, discovered, and advanced, is it possible we wouldn’t have the knowledge or the technology necessary for the computer?   Even after everything it’s been through and everything it has accomplished for us, we still have no love for zero. The full zero, standing on it’s own, and the average between -1 and 1, represents absolute failure in the classroom, a complete condemnation of athletic ability on a scoreboard, and desperation when it appears alone in our bank accounts (zero involves some desperation, but not the total devastation the negative numbers create in our equations). We considered calling someone an absolute zero to be worst insult we could say about a person, until Billy Corgan came along and reminded us of its positive, negative and abstract qualities. We also thought we had a firm grasp on the traits of nothing, until the writers of Seinfeld redefined it and showed us how brilliant nothing could be. Now imagine going back to a time before zero to explain to the most brilliant minds in math and science how zero and its resulting revolutionary concepts have reshaped our world. “Achieving something is just as important in our time as it is yours,” we might say, “but the most brilliant minds of the civilizations, since your time, couldn’t have achieved half of what they did without fully developing and realizing the properties and possibilities of nothing.”