The Two Verses: Multisense Privacy and Public Realism
The juxtaposition of primary ‘verses’ in the universe are proposed as:
1) Multisense (Private physics)
Qualitative presentation: Private sensory-perception and motive-participation
Like the ordinary awareness which we have as human beings, our afferent dispositions and their expression as efferent changes in position can be scaled out to the level of microcosm and astronomical macrocosm. All forces and field dynamics can be flipped around to an intersubjective orientation of tension and release rather than interobjective automatism.
2) Realism (Public physics)
Quantitative representation: Public bodies and objective perspectives solidify and mechanize experience. The need for realism arises as a kind of accounting schema or political stabilizer among experiences. Matter and energy are presentations within our sense experience, but ultimately they are representations of other sense experiences. Objectivity is a secondary verse but what it lacks in primordial authenticity it makes up for through the power of modulation by proximity: metered extension.
Phenomenology and realism are not merely a dualism of separate or unrelated ‘substances’, they are the two opposite expressions of sense, and they are opposite in every conceivable way. What they share is their opposition to each other – their orthogonality, which reveals the sense that gives rise to their distinction, and to distinction itself.
Multisense Realism asserts that realism, including matter and mind, arises as a multiplicity of sense participation. Sense, as the receptive modality and participation as the active modality are two aspects of the same underlying universal primitive, the inherent potential for meta juxtaposition of self/non-self which is also intentionally referred to as ‘sense’.
The conjecture is that these self-juxtapositions, weave qualitatively rich channels of sense which make sense themselves as a continuum or spectrum between interior and exterior realism. This realism has been addressed historically as dualism of extremes in philosophy, generally with the logic of one side arguing to subsume the other, so that materialism seeks to invalidate interior realism (reducing consciousness to mechanism) and idealism seeks to disqualify exterior realism (reducing physics to solipsism).
Multisense Realism takes this dualistic opposition in philosophical thought to be a non-coincidental revelation of the nature of consciousness and cosmos itself as a continuum of potential sense channels of realism, ranging from literally nested layers of forms, structures, and bodies in space to figuratively layered experiences of feelings, meanings, and perceptions through time.
This multisense continuum is conceived as a range which can be pinched and prodded, so that applying any philosophical, scientific, or religious sense to any part of it amounts to an instructive yet unreal distortion to the whole. Even our ordinary waking human consciousness is an assertion of prejudice which manipulates the entire range of possible truths. To the typical person buying fish in the supermarket, the profound descriptions of reality of the quantum mechanical microcosm or the macrocosmic inflation of meditative transcendence seem distant and irrelevant fantasy. Likewise, to the physicist or the zen master, the reality of buying groceries is De-emphasized.
The profound edges of the continuum then (the extremely mathematical-physical-exterior and the extremely anthropomorphic-animistic-subjective) are as opposed to each other as they are united in their opposition against the naturalistic (or ‘pedestrian’) center of the continuum. Realism, in turn, is defined by its sequestering against the unrealism of profound theory. This is a shorthand map of how cosmos and consciousness relate – an informal compass which quantifies perspectives of universal qualities.
The unstated implication of the multisense continuum is that every range of sense categories is a presentation in its own right as well as a representation of all of the other sense categories, but in a diminished or even inverted way. Just as the reality of the grocery store minimizes the reality of the profound, all experiences manifest and define themselves in sensible relation to all other experience. True believers in external realism necessarily and compulsively casts spirituality as solipsistic fantasy, while interior realism devotees are compelled to characterize science as misguided and blind materialism.
This conjecture ultimately extends to a re-interpretation of physics which preserves the truth of experimental observations, but challenges fundamental definitions of force, field, energy, matter, time and space. External realities and internal realities are seen to be symmetric in some sense, disjunct in others, so that human or anthropological consciousness has developed through an interior evolution of sense rather than a purely exterior evolution of physical mechanism, deepening gradually and suddenly (a punctuated equilibrium) from ancestral forms; perhaps mammalian feeling, animal perception, biological awareness, chemical sensitivity, and physical detection-response. This means that the function of a human brain may not be transferable to inorganic structures such as contemporary data processing equipment. It is certainly possible to extend human consciousness with technology, but the position advocated here is that human consciousness, or indeed any other kind of evolved awareness cannot be reversed engineered to physical mechanism or substituted entirely. It is a different thing to have a bionic leg than it is to have a bionic brain. If we replace the brain, we replace the person.
Our assumption of cosmologically primitive forces, fields, time and space are reinterpreted to be analytical constructs rather than structurally real substances. All are the consequences of direct perception and participation (or sense and motive) experienced privately through time, or third person indirect perceptions of public matter and ‘energy’ (spatial generic rather than temporal proprietary perspective)
A photon, for example, may be a unit of sensitivity within the instrument of detection to an external change in another material condition rather than a free standing particle-wave in space. What we are looking at with subatomic particles may in fact be the common sense through which the abstractions of space and time are generated. Matter is a semiotic vocabulary of bottom-level event relation rather than an independent ‘stuff’ so that human consciousness is an example of high-level poetry and drama for which the low level language was developed. Quarks could be understood more like atomic level doorbells – chords played as chimes by one ensemble in the presence of another visiting ensemble.
Multisense Realism began as a framework to model conflicting approaches to Philosophy of Mind, but evolved into a new interpretation of mind/body dualism and the Hard problem of consciousness. By seeing the human experience of mind and body as a special case of a deeper, more universal principle of interior and exterior forms of sense, Multisense Realism reinterprets some of the fundamentals of physics and cosmology.