Even Wilder-Ass Sh*t

June 19, 2017 Leave a comment

I’m only about 20 minutes in to the video, but I wanted to post some comments before I forget them.

Topic 1. Non-Foundational sets
Take the idea of non-foundational sets and infinite probability distributions of infinite probability distributions but invert it. Literally, invert the language and then conceptualize the result. If I do this and apply it as a hypothesis, the foundation of consciousness and nature in general would be Absolutely foundational setless-ness. Consciousness now no longer needs to be positively asserted as an agent which instantiates itself recursively, rather it is the appearance of unconsciousness which is a negative assertion which is temporarily instantiated by manipulating relative degrees of sensitivity. Think here of how the color black or white are colors which stand in for colorlessness. Desaturating an image is analogous to how conscious experience is truncated into forms and functions which are quantifiable.

Consciousness now no longer needs to be positively asserted as an agent which instantiates itself recursively, rather it is the appearance of unconsciousness within consciousness which is a negative assertion which is temporarily instantiated by manipulating relative degrees of sensitivity. Think here of how black or white are colors which stand in for colorlessness. Desaturating an image is analogous to how conscious experience is truncated into quantifiable, finite forms and functions.*

To continue then: Instead of infinite probability distributions, I propose the inverse: Finite, but absolutely pervasive improbability. If we trace back any consideration of first cause we run into a something that we have to admit is being considered beyond causality and existed ‘just because’. Instead of banishing this miraculous-seeming appearance of ‘existence’ from nothing or vacuum potential or God, I see that all phenomena have some degree of uniqueness, and that uniqueness is by definition idiopathic (aka ‘strongly emergent’). Blue comes out of nothing but itself, and ultimately the uniqueness of any given moment does the same thing. By grounding our view of nature in infinite improbability, we can re-frame our own interest in probability as a function of our subjective desire to defy incompleteness rather than an impartial assessment of nature as a phenomenon.

Topic 2: Hypercomputation
I like this line of thinking. I would suggest thinking first of ‘transcomputation’ rather than hypercomputation, that is, instead of conditions which are inaccessible to computation simply because they exceed quantitative limits of finite-ness, think of finite-ness itself as only the monochrome edges which bound a deeper and dynamically expanding spectrum of universal phenomenology. Because this spectrum is pervasive, communication is a matter of triggering each entity’s unmasking of their own separation from the totality rather than generating a new understanding which is copied from one entity to another.

To communicate is to subtract a seperation between two minds, and the separation between minds and the totality of cognitive truth, and between that totality of truth and the universal phenomenal spectrum. To communicate is to dissolve some of the masking of underlying unity across all phenomena.

Topic 3: Morphic Resonance
Morphe = form, shape. I like Rupert Sheldrake’s famous idea of MR, but again I would invert it. The name ‘Morphic Resonance’ draws us to the exteriors of tangible and visible objects. It implies that forms hold meaning which propagates to other forms. Turning that inside out, I find the resonance to be ‘phoric’ rather than morphic. This neologistic use of the Greek root ‘phor’ (pherein, to carry, bear) is intended to inspire associations with terms like ‘metaphor’, ‘euphoria/dysphoria’ and even ‘semaphore’. Between these three terms, we might glimpse a sign of three ‘primary colors’ of human consciousness: The the personal, the sub-personal or impersonal, and the transpersonal. I am a holon of experiences (‘phoria’), my body is a holon of biochemical code (‘semaphoria’), and my lifetime is a leaf on a branching ‘zeitgeist tree’ of mytho-poetic themes propagating from the top down (‘metaphoria’ or anthro-metaphoria for us humans).

In all cases where we talk about ‘patterns’ (morphe) we should substute ‘sense’ (phor), i.e. instead of an ontological, existential phenomenon, we should think of a phenomenon which expresses itself to itself by self-masking, unmasking, and residuating novelty (in a similar way to the residuation of color from the diffracting of visible light which is ‘white’, i.e. colorless, clear, and representative of visibility itself).

*sidebar: If we have color, we can use it to point to the potential for colorlessness. This pointing can’t be accomplished mechanically because there can’t literally be a color which implies colorlessness, but because of the aesthetic quality of black and white in relation to the other colors, we can pick up on a metaphor. By being able to access the difference between monochrome and color vision, and compare them, we ‘break the fourth wall’ which separates the content of visible phenomena from the modality of our visual sense, and we can carry that metaphorical wall breaking to the larger context of the wall between our personal experience and the totality of all possible experience. We can see that visibility is possible with only one dimension of hue, but only if we have more hues that we can compare it with. If there were no color vision, there would be no way to conceive of more than one type of hue (luminosity).

21st century madman’s picture of God

February 25, 2017 4 comments


In/out : Electromotive-sensory force ::
Around and around : Gravitoentropic-Magnetic a-motive field

Fooling Computer Image Recognition is Easier Than it Should Be

December 19, 2016 1 comment

This 2016 study, Universal Adversarial Perturbations, demonstrates how the introduction of specially designed low level noise into image data makes state of the art neural networks misclassify natural images with high probability. Because the noise is almost imperceptible to the human eye, I think it should be a clue that image processing technology is not ‘seeing’ images.


It is not only the fact that it is possible to throw off the technology so easily that is significant, but that the kinds of miscalculations that are made are so broad and unnatural. Had the program had any real sense of an image, adding some digital grit to a picture of a coffee pot or plant should not cause a ‘macaw’ hit, but rather some other visually similar object or plant.

While many will choose to see this paper as a suggestion for a need to improve recognition methods, I see it as supporting a shift away from outside-in, bottom-up models of perception altogether. As I have suggested in other posts, all of out current AI models are inside out.

3/16/17 – see also http://www.popsci.com/byzantine-science-deceiving-artificial-intelligence

Are We Wrong About The Universe?

December 7, 2016 4 comments


Are we today as wrong about any scientific fact that is widely accepted as the belief that the earth was the center of the universe and the like?

It’s not so much a particular scientific fact that we are currently wrong about, but rather the interpretation of those facts which is ultimately incomplete and inverted. In my view, the cosmological picture that we have inherited is as wrong as geocentric astronomy was, in that we presume a physical universe of forces, fields, particles, and mechanisms; forms and functions which act in the complete absence of any kind of experience or awareness. I expect that we will eventually come to understand that unconscious forms and functions cannot generate any such thing as a sensation or feeling, and that it is actually forms and functions which are presentations within a deeper context of universal perceivability.

Because we have made great use of the tools of science to objectify the universe by factoring out our own subjectivity, we have fallen under a kind of spell of amnesia in which we exclude the process of objectification itself from our picture of the universe. In the effort to dispel the ghost-in-the-machine legacy of Cartesian Dualism, we have succumbed to a more insidious dualism, which is that of “illusion” vs reality, or “emergent properties” vs physical systems. From this vantage point, we are susceptible to any kind of theory which satisfies our empirical measurements, regardless of how incompatible they are with our direct experience. As long as a legitimate scientific authority stands behind it, the educated public happily swallows up anti-realisms in the service of realism…multi world interpretations, superposition, vacuums filled with energy. There is nothing wrong with entertaining these very legitimate possibilities, but there is a deep irony which is being overlooked.

The problem is that we have taken ourselves out of the picture of the universe, but we haven’t gone far enough. We have over-estimated our objectivity in one sense and under-estimated it in another so that the universe we imagine as objectively present looks, sounds, tastes, and feels just as it would to a highly culturally conditioned Homo sapien of the early 21st century. We have failed to appreciate the profound truths revealed by Relativity, quantum uncertainty, incompleteness, the placebo effect, and the vast pool of insight provided by centuries of direct consciousness exploration. Had we been willing to connect the dots, I think that we would see the common denominator is that nature is subject to perceptual participation for its fundamental definitions. In other words, what both the empirical and rational methods of inquiry have shown is that nature is inseparable from perceivability. It is a multitude of changing types of awareness which produces and preserves all forms.

We are used to thinking that consciousness is a special ability of Homo sapiens, and perhaps a few other species, but this is as naive and egocentric as Ptolemaic astronomy now seems. Just as biology has found no hard line separating living cells from genetic machinery, the study of consciousness has revealed signs of sensation and awareness in everything from ants, single celled plants, even a ball of dough. There seems to be no good reason to automatically consider the activities performed by any natural structure strictly unconscious. Indeed, we may be projecting our own complex human experience of layers of consciousness, semi-consciousness, and seeming unconsciousness onto nature at large.

The reality may be that every frame of reference is actually a frame of afference… a trans-spatial, trans-temporal platform for developing temporalizing and spatializing aesthetic experiences. Afference is a neologism adapted from the function of afferent nerves. In this case I am generalizing that function of bringing signals in from the outside. Afference is conceived as a fundamental receptivity to experience which allows for the appearance of all phenomena including space (a sense of distance between tangible or visual presentations) and time (a sense of memory and evaluation of causality) within any given frame. Afference is a hypothetical sub-set or diffraction from the overall Perceivability Spectrum (pansensitivity, pan-afference, or even ‘ference’).

This doesn’t mean that every ‘thing’ is conscious. That sort of ‘promiscuous’ panpsychism is only the first step away from the pseudo-dualism of contemporary science. It can help us to begin to break through our anthropocentrism and consider other scales of time and body size, however it can also lead to misguided expectations about inanimate objects ‘having’ experiences rather than their objecthood ‘being’ an experience within our body’s perceptual scales and limits. The experience of a computer for example, may be limited to the hardware level where natural sensory acquaintance and motor engagement is felt on the microphysical scale and has no emergence to genuine high level humanlike intelligence.

By considering consciousness (not human consciousness, but universal perceivability) to be the source of all qualities and properties of nature, the Hard Problem of materialism solves itself. Physical forces and fields need not be sought out to explain the creation of bodies-with-awareness, which are impossible by definition in my view. In my view there is no room for any kind of sensation or participation as a mechanical product of geometry or computation. Instead, we should recognize that it is experiential phenomena alone which present themselves as bodies, images, thoughts, feelings, etc. Every appearance of mechanical or random force in our frame of perception is ultimately a feeling of participation and sense in a distant and alienated frame of perception.

Every appearance of a ‘field’ (gravitational, electromagnetic, or otherwise) is in the same way only a range of sensitivity projected into another range of sensitivity that uses spatial terms (rather than non-spatial or trans-spatial like olfactory or emotional sense). It is the sense modality of tangibility which deals in spaces and geometries: visible and/or touchable forms. With the ‘field’ model, we are presuming regions of space as domains within which effects simply found to be present by definition. By using the afference model instead, locality is understood to be a symptom of how extra-local phenomena are translated into locality-constrained sensory modes. Afference opens the door to understanding how not to take presence for granted and to see it as a relativistic, aesthetically driven universal phenomenon (or the absolute meta-phenomenon).

Supporting articles

Perceivability Spectrum Hypothesis

December 3, 2016 1 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


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

November 7, 2016 Leave a comment


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.

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