Perceivability Spectrum Hypothesis

December 3, 2016 Leave a comment

Hypothesis: Photons are the misinterpreted tangibility semaphores residuated in optical equipment…a shadow of the spectrum of the translocal perceivability spectrum as it is diffracted into semi-locality, of which human visibility and thermal reception are small fragments. The Standard Model is an echo chamber of bottom-down tangibility-causality mis-modeled intangibly and acausally using statistical phantoms, which amputates the entire phoric and metaphoric stack that comprises the sense experience we call universe.

To break it down then, I’m proposing that while there’s nothing wrong with modeling the effects of illumination as ‘radiation’ or waves or particles for engineering purposes, that model may be profoundly misguided if taken literally. I’m suggesting that the bigger picture must be understood without the notion of mechanical entities undergoing formal processes or probability selection, but rather as a perceptual engagement from the very beginning. I’m saying that the jumpy, ‘quantized’ changes observed in material instruments (such as photomultipliers and cloud chambers) are not driven by collisions but by phenomenal participation. A sensory experience which we have no direct access to but have wrongly inferred to be absent because of how indirect and limited our access is.
Craig Weinberg What we call the electromagnetic spectrum should IMO be understood as the perceivability spectrum, as there is no function that it relates to which does not depend on Sensory-motive engagement. The spectrum is a schema which presents the localizing, causation-propagating aspects of perception. This presentation is a specific perception which can be perceived to be *about* perception as a whole.
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MSR Schema 3.3

November 13, 2016 Leave a comment

msr_gen3-3

About that first ever photograph of light as both a particle and wave

November 7, 2016 Leave a comment

1-thefirstever

This article that went around last year is misleading on several levels.

1. It’s not a photograph, it’s a synthetic/graphic image generated by calculated statistics.

2. It’s a composite of many measurements, not a capture of anything like light.

3. We have no way of knowing whether we are measuring the objective ‘particle nature of light’ from electron collisions, or whether we are just objectifying the collective sensitivity of the instruments we are using.

For example, if all that we had to tell whether an object existed was experiments measuring someone’s eye movements, we could not tell the difference between an eye that was looking at a moving physical object or an eye that was looking at a graphic pattern that was purely visual. We could be looking at atomic REM patterns and thinking that we’re looking at a subatomic world.

Since there is no way, rationally, to tell the difference between a consensus of shared sensations and an object detected through sensation, it is my hypothesis that realism itself breaks at the classical limit. We think that quantum physics tells us that the classical limit is a hologram, but it makes more sense to me that quantum theory breaks realism and projects a world of non-sense non-objects in public space when we are really looking at the inflection point of subjectivity on a distant scale. It is quantum physics that is a hologram, not nature.

Physical existence is consciousness which has been cooked by the entropy of relative unconsciousness.

November 6, 2016 Leave a comment
LRM: Can you please explain?

Craig Weinberg Think of consciousness as the raw cookie dough which comprises the totality of nature. Nature as I’m using it includes thoughts, imagination, dreams, fiction, etc. It includes the experience of the thought “square circle” but it does not include the referent of that thought as that referent is purely artificial/unnatural/logically impossible.

To get from this raw set of experiences to experiences which are ‘physical’, i.e. which persist in a tangible sense (literally, we can experience a sense of touching them, or touching something that can touch/hold/collide with them), I propose that there is a hierarchy of layers of disconnection or dissociation in which direct experience becomes increasingly indirect.

The dream of the person is not composed of the function of the brain, rather the brain is the set of sub-personal dreams which have become partitioned off in the formation of personhood.

Think of how language begins…we have the personal experience of learning the alphabet and how to use letters to spell words. We become so good at reading letters that it eventually becomes second nature. The personal experience now evolves into an experience of taking in entire sentences of words, while the piecing together of letters to form phonemes in our internal dialogue is relegated to the sub-personal. There is now a layer of entropy…a leveling of insensitivity which insulates our direct attention from those less-relevant experiences which are nonetheless occurring at a lower level.

Extrapolating on that, imagine that over billions of lifetimes, and countless pre-biotic experiences before that, the sub-personal content has been subjected to this kind of objectification so many times that the sub-personal quality becomes impersonal…shared only through a geometrically summarized protocol of frozen touch…tangibility through quantification or maximally layered entropy of tactile sense. Visibility begins to recover some of that loss of sense by partially removing the tangibility restriction, such that there is an intangible medium for re-connecting with tangibly disconnected experiences. That intangible recovery of the disconnected tangible is the parent of space, time, and light. It is “c²”.

LRM: “So.. consciousness is a kind of sum of an increasingly indirect references??”

It is that, but it as also the direct ‘ference’ itself. Consciousness is the sole primordial absolute. It is the the necessary ingredient of any and all possible phenomena, including possibility itself.
SW: “It seems that consciousness is not so much layered through the body or the physical (though this may certainly be something that happens) but, rather, it is our conceptualizations that provide layer upon layer. I think these conceptualizations happen precisely because we are not embodied enough, like an existential terror that keeps us from fully feeling and we insulate ourselves from the terror of embodiment by adding layer upon layer upon layer of insulation between ourselves and how we experience our embodiment, primarily through conceptualization.
You use language as an example – language used to refer to the world in which we live – it was a direct representation of that world. Now language is seen in shapes that have no meaning in and of themselves except the way we string them together. “A” is completely meaningless until we give it meaning. Whereas a symbol like a tree has meaning without us doing anything to it.
Our efforts to not be embodied can be seen in virtually every aspect of society. And by embodied I mean to feel ourselves as our bodies and the chemical bath of emotions and the intuition and connectedness that comes from physical form and for this experience to have primacy over the conceptual layering we do that is driven by our inability to deal with our embodiment.
It seems to me that we are only really conscious when we are able to be in our bodies without adding layers to our experience.
Perhaps it is two sides of the same coin? I don’t know.”

Craig Weinberg Yes I think two sides of the same coin, or to try to be more precise:

Consciousness in general* creates the experience of bodies and physical matter in the first place through layering sensitivity gaps** but when we, as human beings, expand our consciousness we become more fully aware of our humanity, which includes the direct experience of the world through the body and of the body itself.

I agree with you on language, although I would not automatically assume that it begins as a way to talk about things in the world. I think before that it begins as a way of imitating each other’s natural gestures. It probably developed in both the inner and outer direction at the same time, allowing us to communicate our feelings and call and sing to each other as well as to call each others attention TO some event or condition in the shared world of our bodies.

“Our efforts to not be embodied can be seen in virtually every aspect of society”

Absolutely. I see this in a deep historical context…the swing from nature shamanism to poly and monotheism to dualism to deism to atheism/anti-theism. The pendulum swing in philosophy corresponds to the political and technological swing Westward. The rise of capitalism was concurrent with the rise of physicalism, not coincidentally, but necessarily. The dis-Orientation (Orient = East) toward the world of the body and Copernican anti-centricity has to do with converting the primacy of subjective kinds of feelings into secondary ‘properties’. This relates to the sense of property, as the proprietor herself becomes the ghostly ‘owner’ of a body and of material positions.

Here’s where the trouble begins…the immateriality of ownership is projected onto objects, the trading of which is facilitated by a super-object…”currency”. Money then becomes smaller and smaller, more and more abstract until it has reached the state of purely symbolic, immaterial disembodiment. All this to say that we don’t just want to be disembodied, we want to become money. Money is always welcome. Money is always loved and appreciated. It never goes out of style, it never cares what anyone thinks of it…it can do most anything and anything it can’t do it doesn’t value. Money is our human social counterfeit essence…our ultimately refined sense of insensitivity. Through this ‘love of money’ we seek immortality and an escape from both the body and the less-than-omnipotent mortality which comes with it.

*(Consciousness in general = what I call “pansensitivity”, and others call nondual fundamental awareness)

**(Sensitivity gaps = what I identify as the ultimate source of entropy)

Dereference Theory of Consciousness

October 24, 2016 Leave a comment

Draft 1.1

IMO machine consciousness will ultimately prove to be an oxymoron, but if we did want to look for consciousness analogs in machine behavior, here is an idea that occurred to me recently:

Look for nested dereferencing, i.e. places where persistent information processing structures load real-time sense data about the loading of all-time sense data.

image

At the intersection of philosophy of mind, computer science, and quantum mechanics is the problem of instantiating awareness. What follows is an attempt to provide a deeper understanding of the significance of dereferencing and how it applies to integration of information and the quantum measurement problem. This is a broad conjecture about the nature of sensation as it pertains to the function of larger information processes, with an eye toward defining and identifying specific neuroscientific or cognitive signatures to correlate with conscious activity.

A dereference event can be thought of as the precise point in which a system that is designed or evolved to expect a range of inputs receives the real input itself. This sentence, for example, invites an expectation of a terminal clause, the terms of which are expected to be English words which are semantically linked to the rest of the sentence. English grammar provides templates of possible communication, but the actual communication relies on specific content to fill in those forms. The ability to parse English communication can be simulated by unconscious, rule-based mechanisms, however, I suggest that the ability to understand that communication involves a rule-breaking replacement of an existing parse theory with empirical, semantic fact. The structure of a language, its dictionary etc, is a reference body for timeless logic structures. Its purpose is to enable a channel for sending, receiving, and modifying messages which pertain to dereferenced events in real time. It is through the contact with real time sense events that communication channels can develop in the first place, and to continue to self modify.

What is proposed here is an alternative to Multi-World Interpretation of Quantum Wave Function collapse – an inversion of the fundamental assumption in which all possible phenomena diverge or diffract within a single context of concretely sensed events. The wave function collapse in this view is not the result of a measurement of what is already objectively ‘out there’, nor is it the creation of objective reality by subjective experiences ‘in here’, but a quantized return to an increasingly ‘re-contextualized’ state. A perpetual and unpredictable re-acquaintance with unpredictable re-acquaintance.

In programmatic terms, the variable *p is dereferenced to the concrete value (*p = “the current temperature”, dereferenced p = “is now 78 degrees Fahrenheit″). To get to a better model of conscious experience (and I think that this this plugs into Orch OR, IIT, Interface Theory, and Global Workspace), we should look at the nested or double dereferencing operation. The dereferencing of dereferencing (**p) is functionally identical to awareness of awareness or perception of perception. In the *p = “the current temperature” example, **p is “the current check of the current check of the temperature”. This not only points us to the familiar Strange loop models of consciousness, but extends the loop outward to the environment and the environment into the loop. Checking the environment of the environmental check is a gateway to veridical perception. The loop modifies its own capacity for self-modification.

Disclaimer: This description of consciousness as meta-dereferencing is intended as a metaphor only. In my view, information processing cannot generate conscious experience, however, conscious experience can possibly be better traced by studying dereferencing functions. This view differs from Gödel sentences or strange loops in that those structures refer to reference (This sentence is true) while the dereference loop specifically points away from pointers, rules, programs, formal systems, etc and toward i/o conditioning of i/o conditions. This would be a way for information-theoretic principles to escape the nonlocality of superposition and access an inflection point for authentic realization (in public space-time as shared experience). “Bing” = **Φ. In other words, by dereferencing dereference, the potentially concrete is made truly concrete. Sense experience is embodied as stereo-morphic tangible realism and tangible realism is disembodied as a sense of fact-gathering about sensed fact-gatherings.

Dereference theory is an appeal to anti-simulation ontology. Because this description of cognition implicates nested input/output operations across physically or qualitatively *real* events, the subjective result is a reduced set of real sense conditions rather than confabulated, solipsistic phenomenology. The subjective sense condition does not refer only to private or generic labels within a feed-forward thinking mechanism, but also to a model-free foundation and genuine sensitivity of the local ‘hardware’ to external conditions in the public here-and-now. This sensitivity can be conceived initially as universal property of some or all physical substrates (material panpsychism), however, I think that it is vital to progress beyond this assumption toward a nondual fundamental awareness view. In other words, subjective consciousness is derived from a dereference of a local inertial frame of expectation to a universal inertial frame of unprecedented novelties which decay as repetition. Each event is instantiated as an eternally unique experience, but propagated as repetitive/normalized translations in every other frame of experience. That propagation is the foundation for causality and entropy.

QM, Perception, and Reality

October 16, 2016 Leave a comment

What is a property such as colour in the absence of context / environment and in the absence of observation? Can properties exist independently of context and / or observation? Could what we call illusion be more real than we think it is (or could reality be less real than we think it is)? “

https://www.facebook.com/CrackingTheNutshell/?hc_ref=NEWSFEED&fref=nf

This is the key to the whole thing. I would agree that color always appears within a wider context if that context is ‘lighter/darker’ or ‘contrast’ or other colors, however I would disagree that it must always appear in a context which is larger because of conceptual relations.

When we push on our eyeball (um, with the lids closed), we can see color without any context other than the default color of our closed-eye visual scope. We are not looking at a thing which is blue/green (in my case), we are looking at the visual field presenting itself with a specific phosphene hue which stands out from the background hue.

This is a first step toward understanding how reality is derived from realism, which is a potential derived from the accumulation of perceptual qualities. Perception is not derived from reality, only from larger scales and scopes of (non-human) perception.

First Consciousness or Reality?

October 1, 2016 Leave a comment

When answering the above question, please provide definitions for reality and consciousness because I’m not even sure I fully understand what they are. Thank you.

These are my understandings and should not be taken to constitute knowledge which is considered consensus science or philosophy. These are conjectures offered to inspire a deeper understanding into the nature of consciousness and reality.

Reality = Conscious experience in which relative qualities of realism are present. These qualities typically include persistence in memory, coherence, non-contradiction in causality, and shared pervasiveness, however we know that in a dream, even the most surreal conditions can be taken for reality. From this we can conclude that while on one level we believe that reality is based on qualities of realism, consciousness can be spoofed into assigning realistic qualities to any experience.

Logically we might think that the experience of waking up is what creates the difference between reality and dreaming, and that our waking life is simply a dream which we have not yet awakened from. There is another possibility, which is that our personal consciousness is part of a larger hierarchy or holarchy of conscious experiences, such that our sense of waking as being conscious of that which is finally and authentically real may be a sense which is as real as anything can ever be.

Consciousness = All that is not present in complete unconsciousness. We can use a lot of different terms to specify limits on this or that aspect of conscious experience. We can talk about awareness, perception, feeling, sensing, etc, or attention and being awake, being alive. In my view the point is not to make the subject more complicated but to distill it to its essence. We know what unconsciousness is. We know what general anesthesia is.

We can look at a term like ‘local anesthetic’ and see an intuitive connection between numbing of sensation and the annihilation of consciousness in general anesthesia. Between and opposing these poles, we can triangulate a term like ‘aesthesia’ or ‘aesthetic phenomena’ to refer to all that exists which is contingent upon the presence of direct presence of sensory perception and participation. Sense can be understood as the content of all experience, including thoughts and ideas, but not limited in any way to human beings, biology, or physical substances.

The point of a term like ‘aesthetic’ is to make a distinction between experiential phenomena which are indisputably concrete and anesthetic phenomena such as physical forms and logical functions (physics or information processing), which are, as far as we can ever know, hypothetical and abstract. We cannot know physics except by an indirect experience through our body and we cannot know information except by an indirect experience through our intellectual contemplation. Both of these are dependent upon conscious powers of perceptual participation and comparison.

To answer the OP question then, we must first completely sever any connection between consciousness, reality and the particular context of human beings so that consciousness as sense-perception/motive participation can be fairly considered alongside the other possibilities of physical mass-energy/space-time/force-field and information-theoretic form-functions/data-processes. If we fail to detach consciousness or qualia from the human experience then we are not comparing apples to apples. It would be like mistaking all forms of matter for parts of our physical body.

Next, we should see that there is no reality which cannot be dreamed. Lucid dreamers report that their dreams can be examined in excruciating detail and can contain experiences which are indistinguishable from waking reality. We should also leave the possibility open that even though our final reality could be a dream, it still could be different from any other dream. This difference could be an authentic sense that waking life is not any dream, but the only dream which is shared by all conscious experiences. It is the dream which counts more than all others because of its shared access, and because of the significance which is accumulated in a universe of experience which is felt so intensely for so many, for so long a time. I consider significance to be a concrete metaphysical feature – an aesthetic saturation which underlies both the privately impressive power of symbolic and archetypal phenomena and the publicly expressed power of energy, mass, matter and gravity.

Significance manifests tangibly as an arrest of motive effects, a slowing or marking of time and intensification of attention. The physical universe is a view of significance – the persistence of all experience as viewed from an anthropocentric scope of sensitivity/insensitivity. It is collection of many layers of limits of our human awareness which we see as the gaps between ourselves and our mind, brain, body, and universe of bodies. If our awareness were to expand to a transpersonal scope, we would appreciate directly that consciousness is not only a human phenomenon, but the only possible phenomenon which can make any and all other phenomena possible.

Without physics or information, we can still conceive of a universe of raw feelings, colors, sounds, etc. There could still be a dream in which things like matter or narrative activities could be present. Without consciousness/qualia, we can fool ourselves into thinking that a universe of Reality could ‘exist’ but when examined more carefully, our notion of ‘existence’ unravels into a purely abstract, faith-based concept which seems likely to me to be derived from our subjective sense of separation within consciousness rather than an objective sense of objectivity.

When we ask why something which we imagine has no experience, like a stone, it becomes a problem to rationally expect that any sort of experience should develop at all. A universe which is a physical machine cannot include immaterial feelings and thoughts without support from physics. A universe which is immaterial ‘simulation data’ also cannot include real aesthetic qualities other than the literal qualities which constitute each separate switch or branch in the data-processing substrate (be it material or otherwise). If we include conscious experiences as ‘emergent properties’ of either physics or information, we have become guilty of chasing our tail. Since the purpose of reducing our model of nature to a single phenomenon is to rationally explain every phenomenon with that single phenomenon, resorting to emergence amounts to inventing an unacknowledged second substance which has no rational connection to the first.

The solution to this in my view is to begin with the single phenomenon of sense (pan-aesthesia or pansensitivity) as the Absolute. From there, we get principles such as symmetry and reason with which to identify relations between physics and information as a Hegelian dialectic which reflects, rather than produces the original thesis of sense. Sense is the thesis, physics and information are the dual-aspect or double antithesis (antithesis of each other and of sense), significance is the synthesis, and entropy or insensitivity is the antithesis of the synthesis (the shadow of the thesis within the thesis). Because this quadruplicity is absolute, if we call it panpsychism we must be careful not to confuse it with what I call promiscuous panpsychism in which every thing, such as stones or signs have consciousness. Under pansensitivity, every “thing” is an appearance of consciousness within itself. We are not a body which has become conscious, we are a conscious experience which has foregrounded itself by back-grounding other conscious experiences as bodies.

In my view, a stone is what we see through the sense perspective of a human body in an anthropocentric timescale. In its native geological-astrophysical timescale, the events associated with the formation of minerals and planets are as dynamic and creative as biology or psychology. We see a stone because our sense of the experience which stretches back billions of years is frozen, relative to the scale of our own human experience. To us, it is a stone. Without us, there is no stone, only an aesthetic dream which speeds along at sampling rates too extreme for us to sense personally. The mineral level of experience is both too fast on the molecular level and too slow on the interstellar level for us to relate to directly.

The relation between a medium-rate human experience and an extreme-rate inorganic experience is presented as a truncated and collapsed aesthetic: as classical physics; density, mass, gravity, persistence of linear duration and causality, etc. Our human experience is nested within a deeper biological-zoological body experience, which is nested within a deeper organic-chemical experience, which is nested within a deeper inorganic-astrophysical experience.

Each of these nested ‘gears’ is concurrent with our own, even down to the Big Bang, which is eternally present as both an event in time and as the diffraction of sense into physical and psychological phenomena from beyond time. In this way, the Absolute is itself in ‘superposition’ of being sense experience which is becoming more significant sense experience by its diffraction as the physics vs information duality. This duality can be seen on the quantum scale as entanglement and contextuality. I think that entanglement is the parent of space and physics, since non-locality is a contrast against locality. For space or distance to exist, there must be a parallel, simultaneous relation which juxtaposes a non-local experience of ‘here’ with multiple experiences of ‘there, and there’. For time or causality to exist, there must be a serial contextuality in which a de-contextualized or immutable time-traveller is defined against the context of its ongoing mutable experience.

The physics-information duality shows up in relativity also as energy is defined in terms of spatiotemporalized mass (E = mc²). Energy, as the capacity to perform work is, in my view, the event horizon of conscious participation as it makes its teleological impact on what has been perceived. Energy is the footprint of subjectivity upon the subjective perception of objectivity, as it expresses the motive power to cause significant effects (or effect increasing significance). Gravity is the shadow of E = mc²…the significance-masking effect which we can conceive of as both physical entropy and information entropy. Gravity is the collapse of former significance in a given frame of reference which results in an increase in mass and aesthetic ‘seriousness’ of what remains.

To sum up: Reality is what consciousness finds serious and significant. It is a relation between the local frame of perception (such as a human lifetime) and the larger frames of reference in which that frame is nested (the history of the human species, zoology, biology, chemistry, physics, and metaphysics). In this relation the relative insignificance of the local frame is presented as a heightened quality of significance of the distal frames. We are thus presented with a way to use our limited consciousness to partially transcend its own limitation, by recognizing its own incompleteness as a material fact. This is ironic as it is the unbounded, absolute power of consciousness to transcend itself which gives rise to the nearly-absolute boundedness of realism into ‘Reality’. In other words, reality seems real because consciousness needs to become partially unreal to itself to create realism. Realism is the local appearance of phenomena beyond local appearance: Non-local consciousness (pansensitivity) as localized, decontextualed, de-sensitized, mechanics.

Reality is the way that consciousness creates the possibility of greater and greater enchantment through the appearance of disenchantment.

 

 

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