Archive
Breaking the Nth Wall
- Eliminative Materialism: The picture is the only reality, so the artist is an illusion.
- Idealism: The artist is real and the picture is an illusion.
- Dual Aspect: The artist and the painting are two halves of the whole.
- Monotheism: Norman Rockwell is omnipotent and immortal.
- Computationalism: Norman Rockwell is an emergent property of jpeg compression. Any sufficiently complex compression becomes Norman Rockwell.
- Multisense Realism: The picture, artist, audience, illusion, Norman Rockwell, and computation are all sensory experiences which make sense in different but sensibly related ways.
A Couple of Physics Clips
Great short video that fits into the Twins Paradox. If we imagine that which ever set of particles seems to be moving is a small clock or calendar which seems to be slowing, then it helps me make my point about elapsed time not being elastic. For the cat aligned with the electrons, time always passes normally, but for the cat, the positively charged clocks are slowing down as the repulsive force increases and the motion of the particles in space speed up.
This helps me get an intuitive feel for what is supposed to be going on also. This idea of motion being sticky, so that the greater the ratio between your velocities (not just acceleration), the harder that ratio pulls on time…time in the remote frame of reference is tightening up as the spatiotemporal balance tips from temporal equality to spatial inequality.
The paradox is that, as we see, the tightening of time goes both ways, so that for the cat, it is already June but the wire’s calendar says April. For the wire, it is June and the cat’s calendar says April instead. When these two come together, I don’t see how the time difference would be undone, since the untightening of time would not jump ahead and recover elapsed time, it would only return to parity with the other frame of reference.
No account of the Twins Paradox mentions this though, and they all focus on just one of the two reference frames. The twin who comes back to Earth is younger than the one who stayed home. To me that is true only from the Earth twin’s perspective. From the space twin’s perspective, he returns to a relatively younger Earth than he would expect without relativity and a twin who is younger than he is.
I like these better than the other gee-whiz-science or physics videos that I’ve seen. I still have no reason to doubt my view that the whole standard model needs to be re-interpreted so that it bends into virtuality toward the bottom. There should be a new kind of relativity, where the realism of the phenomenon – its publicity, is a relativistic vector rather than a flat axiom. I would like to see a video which focus exclusively on exactly how we are measuring subatomic phenomena with the same level of infinitesimal detail.
This is what science cares about, right? “What is REALLY REAL?”…so, give reality a number, and notice how unreal quarks gluon flux is compared to protons, and how unreal protons are to molecules. Then notice how quarks are real to each other, but not to molecules, etc. This is, in my opinion, what the universe is made of: Not the mathematical invariance which cuts across all frames of reference, but the aesthetic variance of the frames themselves – experience is really real, on every frame of reference, except when the expectations of one frame are projected onto another.
Why Likeness is Not, Like, the Same as Sameness
Why do we like to like the same things, until the thing we liked becomes the same old thing?
Why is there “Good as New” and “Like New”, but not “Same as New”?
I think that the difference between like and same are especially related to consciousness and support the idea of awareness (and therefore attention) as more ‘like’ novelty and ‘like-ness’ than it is ‘the same as’ the integration or processing of information.
Machines are characterized by their ability to do the same thing, over and over. The idea behind digital technology is really to be able to do the exact same thing, over and over and over, forever. Does this kind of behavior wake us up or does it lull us into a stupor? What kinds of things put us to sleep and what kinds of experiences wake us up?
Waking up is not an abstract theory. Waking up instantiates us into the directly and concretely sensed now, into public time. The now and the new are unrepeatable and unique, thus there can be nothing which is ‘the same as’ new without actually being new. When we say that something is ‘the same’ as something else, we are often speaking metaphorically. What we mean is that the difference is not important, and that one thing is functionally equivalent to another.
Anti-Metaphor
Within the world of mathematics, ‘the same’ or “=” is a metaphor for that which is literally identical or interchangeable in all circumstances. Unlike physical reality, the whole of mathematics is a symbolic abstraction – a metaphor for anti-metaphor:
Where metaphors are ‘like’ conceptual rhymes or semantic likeness which cut across the whole of human intuition poetically and aesthetically, mathematical metaphors are aiming for the opposite effect in which meaning is frozen into position, clear, defined, and unambiguous. This is meaning which has been reflected in the looking glass of thermodynamic irreversibility. It is the privatized essence of publicity.
When we look out of ourselves, we see only that which can be decomposed and measured. Feeling is presented as figures, and figuring them out literally gives us a feeling of transcending the ambiguity, fluidity, and obscurity our own subjective awareness.
I see the opportunity that lies before us is to recover the authenticity of awareness without sacrificing the reliability of its substitute. The worldview that is driven by quantitative formula alone cannot locate the now, other than as a promise that it will eventually be found – under a heap of accidents. Accidents and probability are the inverted image of intention and likeness. They are what you get when sameness is assumed to be primitive. The universe is failed sameness and broken symmetry – serial mutation.
To overcome the prejudices inherent in this worldview, an important step is to understand the irony that the intention behind measurement leads to its own perfect illogical fallacy. To count and codify is to try to escape from personal bias and fuzzy ‘likeness’ which is not the ‘exact same thing’ as truth, but what we have found increasingly, is that we cannot be immune from an equally toxic bias toward the impersonal. As much as we want to be ‘certainly in the right’, and to put ‘everything under the sun’ in tune, the enlightenment of the Western mind is eclipsed by its own insensitivity and denial. The more that we seek out the next product or service to make us feel ‘like new’, the faster it becomes the same old crap.
Free Will Isn’t a Predictive Statistical Model
Free will is a program guessing what could happen if resources were spent executing code before having to execute it.
I suggest that Free Will is not merely the feeling of predicting effects, but is the power to dictate effects. It gets complicated because when we introspect on our own introspection, our personal awareness unravels into a hall of sub-personal mirrors. When we ask ourselves ‘why did I eat that pizza’, we can trace back a chain of ‘because…I wanted to. Because I was hungry…Because I saw a pizza on TV…’ and we are tempted to conclude that our own involvement was just to passively rubber stamp a course of multiple-choice actions that were already in motion.
If instead, we look at the entire ensemble of our responses to the influences, from TV image, to the body’s hunger, to the preference for pizza, etc as more of a kaleidoscope gestalt of ‘me’, then we can understand will on a personal level rather than a mechanical level. On the sub-personal level, where there is processing of information in the brain and competing drives in the mind, we, as individuals do not exist. This is the mistake of the neuroscientific experiments thus far. They assume a bottom-up production of consciousness from unconscious microphysical processes, rather than seeing a bi-directional relation between many levels of description and multiple kinds of relation between micro and macro, physical and phenomenal.
My big interest is in how intention causes action
I think that intention is already an action, and in a human being that action takes place on the neurochemical level if we look at it from the outside. For the motive effect of the brain to translate into the motor effect of the rest of the body involves the sub-personal imitation of the personal motive, or you could say the diffraction of the personal motive as it is made increasingly impersonal, slower, larger, and more public-facing (mechanical) process.
Residential Proprietors and Commercial Pirates
Another metaphor to add to the list of private vs public, experience vs structure, etc. It’s a stretch, but has interesting implications as far as the Westernization of society. Referring generally to categories of real estate, residential and commercial also reflect a broad dialectic of civilization. Early cities were often walled, but even after walls became obsolete, the social context of insiders and outsiders continues under the cosmopolitan aesthetic vs rural aesthetic. Rural inhabitants have long been considered inferior by urbanites. With the exception of projection of their own lost innocence into a noble savage/salt of the Earth archetype, people who live outside of cities or inside of nature are considered rubes and recluses by those who live inside of cities and outside of ‘nature’.
It’s notable that to live or work ‘inside’ of a city is to be immersed in a world of commercial exteriors. The word commerce denotes a coming together (com-) to trade; market; merchant; merchandise. Commerce is inter-national and inter-cultural. To conduct trade is to travel to a location which is well regulated and protected, yet free from undue political influence. The neutrality and publicity of the milieu makes it a kind of anti-residence. The towering structures which define the skylines of modern cities are largely devoid of personal contents. Even during the hours which they are occupied, the residing (etymologically re-siding is like re-sedentary, a reference to sitting-again (and again)) in an office building is by contract. Sitting around when you are contracted to work standing, or standing around when you are contracted to work sitting, is not permitted. By and large, what happens in an office building is comings and goings. The office building itself is a structure, a monument to the generic and unnatural state of the industry that it unintentionally represents.
The word industry contains the same root as structure, which ties back to the realization of public-facing private agendas rather than private or experiential values. Similarly, the word enterprise contains the prefix enter for within or between, and prise is about taking and reaching (prehensile, apprehend, comprehend). Industry, commerce, and trade are all active motivations. The word trade shares etymology with tread, as in to tread a path. They are literally outgoing and extroverted. It is unsurprising then, that the conquest of the New World and rise of mercantilism are tied together with the dawn of the Enlightenment Era and explosive progress in physics and the physical sciences.
What has happened since the latter half of the 20th century, is that the wheel of progress has turned so as to eclipse the residential values entirely with the commercial. In the last 30 years in particular, we have seen a trend away from public spaces which are hospitable to individual people and toward public facing real estate as a hardened asset. Office ‘parks’ leverage landscaping and architectural techniques to minimize loitering or curious visitors. Pleasant looking bushes and flowers are manicured to disguise as well as subtly amplify the artless emptiness of the place. James Howard Kuntsler has called them ‘nature band-aids‘:
the little juniper shrubs in the universal bark-mulch bed deployed in front of a building so depressing and inept that it would dismay even the criminal class of great-granddads’ day. I call these little landscape fantasias nature band-aids.
Everywhere that we look, change seems to come in the form of increasing inconvenience. Packaging that requires special tools to open. Homes built with features that require industrial equipment to perform basic maintenance. Technology which has no user serviceable parts. Where the 19th and 20th century oversaw the obsolescence of hand made and hand repairable objects, the 21st century has brought a level of commercialization which is mandatory and impenetrable. The future of social interaction suggests a menu-driven, pre-fabricated extension of commercial enterprise into the private ‘space’. Ontologically, it is privacy itself which is been spatialized, auctioned off like the broadband spectrum and privatized like the DNA of designer organisms.
The choices being offered thus far have been to either join in a futile resistance, or to embrace the Borg of commercial domination. Some try to effect a Bartleby-like passive protest, hoping that perhaps their preferences in consuming or slacking will contribute to a wave of imitation. It’s probably not going to be that easy. Unlike the revolutionary crucibles of the past, the Western colonization of mind is so thorough that people no longer recognize their own significance. We have accepted the evidence of our own irrelevance, and of the cheap currency of our lives in exchange for the magic beans of structured realism. Any call to progress beyond commercialism are rejected out of hand as both politically naive and unscientific.
While religious fundamentalism thrives, perhaps the popularity of Pope Francis signals the possibility of a future cavalry to the rescue in the form of rehabilitated spiritual traditions? If the Western Imperial drive can yang so far that it has eaten the yin, maybe the yin can flow into the public mind through the back door? Sit-ins and occupations were one way of reclaiming the Residential, but with a deeper understanding of the physics of privacy, it may be that a revolution of enlightened non-doing is already underway within us.
Strawson on Realistic Monism
In this brief essay “Realistic Monism: Why Physicalism Entails Panpsychism”, Galen Strawson covers a lot of the territory that I have tried to write about here. From the fallacy of brute emergence to the necessity of sensation as a concrete physical phenomenon, he gives a great overview of how to see the problem and where to look for a solution. I would like to think that my conjectures are designed to pick up where he leaves off, in the sense that they relate to filling in the gaps between micropsychism and realism. He writes:
“The experiential/non-experiential divide, assuming that it exists at all, is the most fundamental divide in nature (the only way it can fail to exist is for there to be nothing non-experiential in nature)”
Here my response is that the fundamental divide can exist conditionally – IF – nature’s monism is the division-providing sense itself. In that case nothing in nature is non-experiential from an absolute perspective, but locally, our experience can consist of side views and rear views of other experiences which are so foreign to our own in scale and character that they seem to be inert to us and all those who inhabit a similar perceptual inertial frame as we do (other humans, animals, organisms…).
“Emergence can’t be brute”
Exactly (see The Failure of Emergence). I can follow his reasoning with perfect clarity as it is very close to my own regarding the appeal to emergence as a kind of metaphysical Santa Claus clothed in a magical wardrobe of arbitrary inevitability. He does an exemplary job of covering the core issue of why emergence makes sense to explain liquidity from non-liquidity, but not experiences from non-experiences. To paraphrase David Chalmers, since physics is consistent with the absence of consciousness, consciousness must be a further fact about the world.
Strawson gets into spatial extension and how it can or cannot emerge from non-space. MSR, PIP, and Eignemorphism work together to explain how space, time, and entropy are forms of insensitivity – gaps and range constraints within the primordial pansensitivity which privatize one perspective by mechanizing all other perspectives to different degrees. The monism can be conceived, metaphorically, as a prism in which both the white beam of extended publicity and the diffracted spectrum of intentional privacy are within the prism itself, and change places depending on how the prism is viewed.
It’s difficult because rather than comparing (private phenomenal) apples to (public structural) apples, Eigenmorphism is the proposal that the former and latter apples have absolutely opposite orientations. Public structures are identifiable as isolated obstructions in space or stepped procedures through time (forms and functions), while the proposed view is for phenomenal privacy to persist as a subtractive phenomenon – a ‘hole in wholeness’ through which particular qualities of experience are disentangled along a temporal gradient from the event horizon of eternal experience. Rather than functions or forms, private physics is appreciation and participation.
Under eigenmorphism, awareness would not be produced from the dynamics of microstructures any more than multi-level parking lots are produced by the parking behaviors of vehicles. Instead of presuming that the micro-apples of physics are producing a macro-apple of phenomenology, Eigenmorphism expects that all of the apples of phenomenology (micro, macro, and cosmo) are more like apples of the metaphorical variety; apple images, flavors, logos, memories. A Beatles album. A personal computer from the 1980s. Une pomme. Not to say that phenomenology is metaphorical from the absolute perspective, but from our local perspective, the contents of the psyche are real as qualia and metaphor while the perimeter of the local awareness is staged with seemingly non-experiential quanta (public realism). MSR imagines that these perspectives fit like lock and key – not with each other, but with the underlying unity of primordial sense.
Strawson’s Micropsychism is very similar to what I have proposed, although by MSR, every experience is to some extent micro or mega relative to some other experience, as our top-down awareness is informed from ‘above the top’ intuition as well. We’re not just built of psychic Legos, but are also a megapsychic Taj Mahal executed in micropsychic Legos.
Highly recommend.
Free Will and the Unconscious
The key oversight, in my opinion, in the approach taken by neuroscientific research into free will (Libet et al) is in the presumption that all that is not available to us personally is ‘unconscious’ rather than conscious sub-personally. When we read these words, we are not conscious of their translation from pixels to patches of contrasting optical conditions, to loops and lines, to letters and words. From the perspective of our personal awareness, the words are presented as a priori readable and meaningful. We are not reminded of learning to read in kindergarten and have no feeling for what the gibberish that we are decoding would look like to someone who could not read English. The presentation of our world is materially altered at the sub-personal, but not ‘unconscious’ level. If it were unconscious, then we would be shocked to find that words were made of lines and loops or pixels.
In the same way, a robotic task is quickly anticipated, even 10 seconds ahead of time, without our personality getting involved. This does not mean that it is not ‘us’ making the choice, only that there is no need for such an easy and insignificant choice to be recognized by another layer of ‘us’, and reported by a third layer of ‘us’ to the personal layer of us.
When we work on the sub-personal level of neurons, we are addressing a layer of reality in which we, as persons, do not exist. Because we have not yet factored in perceptual relativity as a defining existential influence, we are making the mistake of treating a human being as if they were made of generic Legos instead of a single unique and unrepeatable living cell which has intentionally reproduced itself a trillion times over – each carrying the potential for intention and self-modifying teleology.
Biology From The Inside
This gif is one of the set that has been going around, but it reminds me of the concept that I have of biological awareness (as opposed to primordial awareness which is embodied by physics and does not require biology). Whether the inorganic universe is four dimensional (3 + 1 time) or just seems that way from within a two dimensional hologram, it seems likely to me that the experience of biological organisms is best modeled along a fifth axis (aesthetic qualities as more than the sum of their conditional parts).
What I like about the repeating gif, besides the coincidental “5” relating to the fifth dimension, is that it suggests a kind of morphological respiration. Front to back, parts to whole, a seamless, self-metabolizing transformation. As a biological organism, my experience of the outside world is limited to that which can be modeled as objects – that is, through an aesthetically reduced feature set in which a bunch of five dimensional urges and responses are flattened into a four dimensional narrative on multiple levels.
In a previous post, I was looking at how sensitivity might be understood as being ‘key composited’ or perhaps ‘discomposed’ across multiple frames of reference. By this I mean that the apparent distribution of our psychological interface across the tissue of the brain can be compared to a flatland visualization:
If instead of the sphere, it were a hand passing through the flatland plane, it would appear to the omniscient flatlander that there were five separate circles appearing separately, yet somehow seeming coordinated in their action. The fingers are part of a single hand, but within the constraint of the two dimensional sensitivity, the unity of the hand is discomposed across space in the literal sense, but figuratively some kind of unity can be inferred through the synchronized coincidence of the movement.
Now imagine that instead of another graphable dimension, the fifth dimension is one which is as orthogonal to spacetime as the three dimensions of space are to the one dimension of time. Feeling, like pain and pleasure, are like a coloring, or keying which cuts across multiple layers of seemingly unrelated public events. Not only is feeling a different kind of thing as forms or functions but it is a dimension in which dimension itself is transcended. Feeling is not a model or a measure, but rather it is the primordial context from which all measure is derived and all modeling is made demonstrable.
From the discomposed perspective ‘out there’, we are a coincidence of coincidences. A mysteriously synchronized, dynamic orchestration of hundreds of billions of neurons, organelles, molecules, etc which corresponds to the behavior of an animal’s body.
The feelings which we experience are not located in the tissue of the brain, rather the brain itself is part of the wider landscape of the totality of experience. The brain as a whole is, like our body as a whole and all of the cells and molecules that make it up at any given time, a four dimensional reduction of a transdimensional privacy.
Under Eigenmorphism, the base of each pyramid of perception is made up of the apex of countless low level pyramids of perception. When we look at an fMRI or the brain, we are trying to look at the view from top of our own pyramid through the blind eyes of its own bottom. Feeling is stripped out (not to mention the higher dimensions of meta-feeling/emotion/cognition/intuition) and we are left with a four dimensional mechanical skeleton with no interiority.
Being so impressed with ourselves and what we have accomplished by questioning our naive introspection with science, we naturalize the discomposed view and epiphenomenalize the native, gestalt perspective. All of this makes perfect sense within the flatlanded context of topological physics, where spontaneous appearances and disappearances are assumed only to reflect each other, rather than private transdimensional presentations.
I suspect that the universe which is experienced in the absence of all living organisms is a much different thing that it would appear to us. What we see as a four or two dimensional manifold is only a snapshot of discomposed histories. It seems inanimate to us because we seem so animated to ourselves. The highest awareness of our own interior physics seems to us unreal and crazy…and it is, relative to the inertia of human awareness as a whole. Like the inverted image of our retina however, I think that because our disposition spans so many levels of life and physical experience, we tend to see the mechanical patterns which all of the layers have in common, rather than the coincidence which is also animating them from the top down.
Like the transformer car in the gif, the signature of our presence and intention coincides with the interplay of entropy and significance. The living cell, from our perspective looking through our eyes and a microscope’s lens, looks like a homeostatic emergence. Seemingly conjured, like Brownian motion, from the statistical collisions of countless microphysical conditions.
This is not completely untrue. The mechanical conditions of a cell can be disrupted mechanically. There is bottom up causality. What has not been properly investigated yet is the other perspective. The one responsible for the biological property of healing and global integrity. If we think of the flux between entropy and significance as a carrier tone for biological life, then it might be easier to conceptualize how the universe is as much a dynamic interaction of nested simplicities as it is a mechanical progression from simplicity to complexity. The image of the metabolic transformer stands in contrast to the stillness of the axis of its transformation.
Why an Atom is More Like a Person Than a Doll Is
Another thing that really puzzles me is the way that you agree with me that nothing is inanimate, and yet you repeatedly use arguments that are based on the premise that some things are inanimate. Is this just an *apparent* contradiction because we use the term ‘inanimate’ in fundamentally different ways, or is it a contradiction in your thinking? Could you perhaps explain this?
It makes sense that it would seem contradictory, as this issue is really a more advanced concept that goes beyond accepting the initial premises which we agree on. Lets say that we want to create a whole other Everything from scratch. In my view, as long as we keep things relatively simple, as in no complex organic life, our views are pretty much interchangeable. It doesn’t matter whether information processes are irreducibly animate as you say, or whether information processes are actually the self-diffracted gaps in the primordial identity pansensitivity, as I suggest. The effect is indistinguishable and we have cool stuff going on, with physics, aesthetics, entropy all naturally falling out as parameters.
The question of primordial identity begins to seem more important as multicellular life begins and we have to choose to bet on whether the body of any dividing cell is type identical to the experience associated with the organism as a whole, or whether there are multiple layers of experience going on. If there are multiple layers of awareness going on, does one of the layers act as an umbrella for the others, and if so, is it a summary/identity layer as the color white would be to the visible spectrum of colors, or is it an emergent layer which is produced by transfers of quantitative results, so that the cellular experiences are a priori ‘real’ and the macrophenomenal experiences are generated as a kind of projection which is less than primitively real.
What I do with MSR is to assume that the primary relation is perceptual relativity. This means that spacetime is scaled to the significance of experiences rather than fixed to a scalar index. By this I mean that the cell level microphenomenal experience is simultaneous with the organism level macrophenomenal experience, but that their simultaneity is asymmetric, as the macro appears smeared across time from the micro perspective. When we use microscopic scales to poke around in the body and brain, we are essentially driving a wedge between the macro and micro, but without recognizing that microphysical effects refer only to microphenomenal affects and not macrophenomenal affects.
At the level of the cell or molecule, the organism as a whole, if it is a complex organism, does not exist. Literally. There is no {your name here} to your DNA. Its a completely different level of description in which the public side relates mechanically (molecules must functionally produce cells and be produced by cells), and the private side relates *metaphorically*. It’s a complete divergence which does not appear prominently in pre-biotic phenomena. Each organism is evolving separately on the inside than it is on the outside, and that dimorphism is getting exponentially more pronounced as it evolves. The public body side appears to be physically recapitulating itself as a growing, multiplying, dividing structure in space, while the private experiential side has no appearance and is felt as the invariant nexus of a story about the world which appears to be repeating in nested cycles and progressing in a linear narrative.
The two stories are different. The microphenomenal story appears to relate to physical events, which we can observe in everything from a viral infection to changes in temperature or pressure in the environment. The macrophenomenal story, at least for us, is consumed by history and teleology. We respond to the environment based on our accumulated experience and intention. This so-called mind-body split is actually worse than that. Coming from a time where we had no understanding of microphysics, the simplistic mind-body mapping flattens human awareness into a single horizontal dualism. What I suggest is that dualism is actually an orthogonal monism, but that each horizontal dualism is part of a vertical stack. The cell that is seen by the organism in the organisms world is only a snapshot that it can see during one if its moments. To look at one of your blood cells under a microscope is for the cell to see itself from two different evolutionary times, with the newer, larger experience looking at a moment of the older, smaller experience and seeing it from the outside, as an object or machine. This is how the aesthetics of distance works for us – when we outgrow an experience, the here and now associated with us is recontextualized aesthetically as a there and then which is associated with “it”.
I don’t know if that makes it seem even more confusing, but what I am trying to get at is that the more the universe recapitulates itself as increasingly nested experiences, the more important it is that we see that which is nesting itself as primary and the overall nest as ‘inanimate’. Pragmatically, we can’t walk around the house worried about how the carpet fibers feel, or whether we have underestimated the feelings of the avatar we have created in a computer game. If it is the nesting instead which is primary rather than what is being nested, then we have no justification at all for our intuitions about life and death or organic vs artificial processes and we can only turn to a kind of gradient of probable intelligence based on complexity.
There are a lot of problems with that, not the least of which is that we are required to take the word of any sufficiently sophisticated machine over our own understanding. We become unable to justify any significant difference between an interactive cartoon character that acts like a person, and a fellow human being. A successful stock market trading program would be entitled to staff companies entirely with copies of itself and reduce the entire human population to an unemployed resource liability. I’m just throwing out a few wild examples, but there are many less extreme but undesirable consequences to personifying information processes, as we are starting to see with the rise of corporate personhood in the US. A corporation is an information process, as is a city, but we have to decide whether the employees and citizens ultimately serve the motives of the process or whether the processes are to extend from their motives. If process is primary, then we are mere spectators to the process of our own irrelevance. If sense and motive are primary, then the process is ours to do with it as we wish. Nothing short of the future of the universe hangs in the balance. It is more convenient to work with measurable processes and theories than messy emotions and sensations, yet the universe has found a way to do that, and I think so should we.
If we think of the world that we see through our eyes as an experience in the moment rather than the whole truth of existence, it is no longer a given that configurations and complexity are creators of life. The cellular machinery only relates to extra-cellular machinery on far micro and far macro levels of description. The most dynamic range is the fertile middle. Humans have, as far as we know, the broadest range between the mechanistic ‘out there’ and animistic ‘in here’. This is what makes us human. Any theory which does not clearly understand why that is important is not a complete theory, and is therefore ultimately a theory of the destruction of humanity. I’m not a huge fan of humanity myself, so I say this not as some Cassandra-esque wolf crying, but as a consequence of what seems to be the case when I add up everything to get a big picture. Information cannot feel. These words are not generic patterns produced by inevitable process alone. They are my words, and I am instantiating them directly on my own irreducibly macrophenomenal level.
Multisense Realism 
Recent Comments