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Michael Shermer with Dr. Donald Hoffman — The Case Against Reality (SCIENCE SALON # 78)

September 8, 2019 Leave a comment

Let me begin by saying that in my view Donald Hoffman’s model is the best that there is in the field at this time. I agree with Hoffman’s view that our sense of realism is an evolved Homo sapien UI, and I suggest that part of the evolutionary sculpting of this UI (and probably for all species of animal consciousness), tangibility as a sense modality is over-emphasized and taken ultra-literally.  I propose this because I reason that there would be a strong evolutionary advantage to being ultra-serious about tangible renderings of public-facing events for an animal that has self-locomotion to be able to navigate its movements. Once we correct for that over-literal weighting, tangibility can be understood as just another modality of sense experience, not necessarily as the primary modality of the universe. In other words, our experience has a body experience but there may be many experiences that do not. This opens the door to disembodied contexts of consciousness and perhaps even conscious experiences which do not include a robust sense of agent-hood.

Around 1:20:00 he talks about the human UI as a portal to another’s consciousness, i.e., even though a smile doesn’t resemble happiness, when we see another person smile, we can infer an experience of happiness because we also have one. He goes on to say how it makes sense that our portal/interface is optimized for other humans and it gives up more and more as you get further from human to human interaction (human-cat is worse, human-ant is even worse, by the time we get to protons and electrons, our interface has completely given up.) Michael Shermer mentions an associated concept of ‘Middling’ from Richard Dawkins. I have proposed a more elaborate hypothesis of this same idea and call it eigenmorphism.

There are a few assumptions in Hoffman’s thinking that I question:

  1. The UI is ‘created on the fly’ rather than accessed on the fly.I am not convinced that our UI experience is spontaneously confabulated, so much as it is bent and refracted in different ways. Where Hoffman assumes objective reality, I propose a reality which is objective of any particular UI scope, but not objective of the Grand Interface, within which even ‘Users’ or agents are icons of a deeper, trans-agent reality. Our dream is not reality, but that doesn’t mean that reality is anything other than the absolute total of all dreaming.
  2. That anything can ‘exist’ without a receptive capability.In my understanding, one of the deepest flaws of the Western scientific worldview stems from the disqualification and disparagement of ‘feminine’ capacities for sensitivity and receptivity. Under the ‘masculine’-dominant paradigm of our scientific legacy, ‘existence’ is reduced to an ontological state of ‘being’ rather than one of ‘feeling’. I think this is a grave mistake, and that all forms of being are necessarily some experiential context in which foregrounded and backgrounded qualities form dynamic partnerships. This mutual arising of definitions is what I think is glimpsed in both Relativity and Quantum theory. The only “is” is experience itself, all other experiences are relativistic instances of “which is”.
  3. That evolution of the UI justifies evolutionary creation of a UI in the first place.I agree that evolutionary mechanisms shape aspects of the UI, however, that does not explain why the UI is felt, seen, heard, tasted, etc. We still have to have a universe made of true, direct aesthetic phenomena before those phenomena can diverge and be compared as more or less ‘real’ than each other.

I propose then that we take Hoffman’s proposal as true (excepting my three proposed corrections above) for the purpose of taking it even further. In a sense, I am proposing that even though the User Interface model is the best I’ve seen, it is still missing half of the big picture. To get that other half, let us begin by assuming that his view of the UI as selecting against genuine truths about reality, but then consider that these divergences from exterior reality also converge to a set of genuine truths about the other side of reality. In the center of this ‘other side’ of reality is a perpendicular truth attractor (call it Sense or pansensitivity) which is not evolved but accumulated outside of spacetime as a common, transpersonal, nonlocal pool of all experiences.

I suggest that we may understand some of the nature of this attractor to some extent by simply applying our imagination to inverting the qualities of our public-facing experience such that are diametrically opposite. If the unexperienced reality beyond our public facing human UI is generic, mechanical, game-theoretic, and spaced-timed, a-signifying, interchangeable, recursive, teleonomic-stochastic, then the unexperienced reality beyond our private facing UI is proprietary, animistic, spontaneously vital, creative and rule-averse,  authentic…intimate, aesthetically saturated, proprietary, teleological, super-signifying, radically unique, etc.

Our UI doesn’t tell us the truth of the universe, but its very fabric may be a tool kit that leads back to truth of the universe in a round-about way.  I propose that universe itself may be a self-nesting, self-bootstrapping aesthetic-participatory phenomenon which not only builds labyrinths of anesthetic-automatic appearances to trap itself in temporarily but also gives itself the keys to find its way back out. The universe is a significance building dream factory that inflates and reduces parts of itself in increasingly complex ways – sort of an inhaling of negentropic limitations and exhaling of evanescing entropies.

Let’s talk about what I think the real fabric of nature is; nested sensory-motive presentation.

To begin with, a simple proposal: As mass is to energy, space is to time, and sense is to motive.

The Mass/Space/Motive end is projective. Consciousness ‘inhaling’ extends ‘out’ into quantized graphed ‘particle’ appearances (Nod to Descartes Res Extensa). The opposite, Energy/Time/Sense end is receptive (Consciousness exhales and returns into newly re-qualified, de-graphed ‘holos’ or gestalt appearances).

I would suggest letting all of that sink in before bothering to go further into my elaborations and speculations. For those who do want to go down the full Multisense Realism rabbit hole, my conjecture is that this sensory exhale, motive inhale dynamic is repeated across many parallel levels and cycles of cycles. Our human experience is obscenely well developed on both the inhale and exhale ends, such that we have a signifying interiority of multiplexed sensory nestings (sensations<perceptions<figurations<emotion<awareness>self awareness>thought>intuition>”consciousness”) that interfaces with an a-signifying exteriority of motive scales (physical ( chemical (organic (biological (zoological (anthropological) ) ) ) ) ).

Here then is my arcane formula for the totality of consciousness and nature:

ॐ ⊇ ש {((-ℵ↔Ω)↓ºt)⊥(ωª↑(H←d))}

The explanation on that link is probably hard to follow, so I’ll take a shot at a more concise explanation:

There is an Absolute foundation to all of nature, which I call Pansensitivity or the Aesthetic Holos . It is the superset of its diffracted or graphed parts ש. These parts are unified along two perpendicular axes. {(( the horizontal continuum extends between two extremes of consciousness.  The first extreme is rendered in our UI as the absolute transpersonal significance of selfhood in a theological/spiritual/artistic sense. I use the symbol -ℵ as a way to suggest a boundaryless infinity of superlative aesthetic qualities and capacities, i.e. Godlike omniscience, omnipotence, and omnibenevolence. There is a subtle reference here to the Aleph numbers and infinite cardinality, such that by using ‘negative Aleph’ I am suggesting an infinite creativity which transcends unity and multiplicity…a super-everythingness from which all thingness arises. This -ℵ point of maximally expanded Self consciousness also includes dimetric opposite but equally florid qualities of identification with abject terror or super-personalization of omni-malignant Chthonic deities. -ℵ is a Heaven & Hell super-saturation of aesthetic qualities where relief and suffering extend beyond all limits of imagination.

The opposite end of the -ℵ  continuum is rendered in our UI as the absolute impersonal insignificance of selfhood in the atheistic/objectifying/scientistic sense. I use the symbol Ω for various reasons, but suffice it to say this Omega point is the sense of profound insignificance of the self. This is Carl Sagan’s ‘billions and billions’ sense of the vastness of the public-facing, spaced-timed universe, with its fantastic formulas that reveal quantifiable simplicities within all appearances of complexity.

This (-ℵ↔Ω) ‘horizontal’ continuum is further conjectured to be organized in hierarchical scales of time such that the longer periods of time that are available, the richer and broader the extension of the spectrum becomes. This saturation of awareness and intelligence is characterized in the term (↓ºt). For example, the longer human history lasts, the more geniuses contribute to a greater and greater pool of art and science, which then potentially becomes more and more integrated and distributed to all members of the community or network. Each person can become more and more like all of the great geniuses of history who have come before them and have an increasingly profound worldview because of it.

Perpendicular ⊥ to this Easternizing/Subjectifying-Westernizing/Objectifying spectrum (-ℵ↔Ω) of enrichment of significance (↓ºt) is the contra spectrum of contraction and entropy that is denoted as (ωª↑(H←d)). If the former spectrum describes an inhaling of more and more inner and outer significance from the top down (), this second spectrum describes an exhaling into an increasing pool of bottom-up entropy and negentropy. Instead of an intentional striving for more and more aesthetically saturated and profound experiences, this continuum is about the dissipation of aesthetic significance and sensitivity into automatism. The ω variable denotes the minimum fragment of experience – sort of the ‘spiritless spirit of points in a void’ – a quantum-Brownian static-dynamism of absolute entropy-negentropy. Recursiveness and replication. Randomness and accident. The addition of the feminine ordinal superscript ωª is supposed to connote an opposite sense of hierarchy from the masculine ºt of the primary continuum. In the primary continuum, causality flows downward ↓ from Holos to spacetime (graphos) in a successive watering down from the kind of profound ‘Golden Age’ omniscient surrealism to an ‘Iron Age’, prosaic realism. In this secondary continuum, computable complexity builds from the bottom up . If the –ℵ↔Ω continuum expands significance by breaking gestalt, multivalent, metaphorically layered concepts into mytho-poetic utterances, the ωª↑ continuum builds alphabets and dictionaries out of nearly meaningless semaphores. The language is the servant of the speaker-thinker, but the language can draw out potentials from the speaker-thinker as well.

The final (H←d) element of the formula describes the relation between entropy and distance. This describes what Hoffman was getting at with the breakdown of the UI as it is pushed beyond its intended specs. As a human, the more distant in scale and familiarity from the human world, the less empathy and relation we can have with what is ‘behind the face’ of the icon that our UI presents. The ant’s experience is insignificant relative to our own, so the ant is rendered as a small, generic insect. We don’t much care to know what it is like to be an ant because it is not an evolutionary advantage to do so. I used the rather than the symbol in the secondary continuum to suggest an existential gravity, what our UI presents as the second law of thermodynamics and the promise of cosmological heat death. In the primary continuum, by contrast, the ‘now’ moment accumulates more and more significance into each ‘lifetime’ experience that it is represented in our UI as the idea of the Singularity or eternal, transcendental now in which all of space and time can be accessed simultaneously.

MSR Quick Start

August 21, 2019 Leave a comment

msrHOLOGRAPHIC

(cannibalized from a Trinity Academy image)

Objectivity is Unnatural

July 18, 2019 Leave a comment
Remember that objectivity is unnatural. To objectify is to separate and distance one part of an experience as an object of another part’s sensitivity.
 
If we begin with the universe as an eternal dream-like experience*, biology or life is to dream that the rest of the universe is an object. It is the first level of dream within a dream…a dream of nature one step removed. This is a huge step. It isolates one tiny sliver of nature in a spatio-temporal contract of mortality during which almost nothing can be sensed at all. It is a nearly senseless void except for whatever primitive sensations and emotions characterize life (pain-pleasure, tension-relaxation).
 
The first level of life objectifies the rest of the universal dream as a geometric-tangible edifice of non-life and ‘real’ surfaces (since it poses an existential threat to the mortality contract itself).
 
The second level of life adds the dimension of intentional movement. This adds to the realism of the non-living world with a new realism of self-as-body. Even on the microbiological scale, the animal experience is founded on the awareness of self as tangible body (object, shape, morphe) navigating purposefully in a world of tangible objects. This is the beginning of the phoric-morphic duality, and the ancestor of our subjective-objective sense of duality.
 
The third level of life adds a brain to the body. This is essentially a Level 2 body nested within another Level 2 body, nested within a Level 1 life within the Level 0 dream/God/cosmos. This nesting adds a second level of objectivity in which both the body and the world of the body can be viewed from a distance. The brain gives us an invisible body from which we can not only experience as subject-objects (living bodies) but thinking selves who can think about ourselves as intangible subjects and tangible objects, and also the world in the same ways, and also all of the relationships between the two. That’s another huge leap and it gives us the dimension of intentional thought…right and wrong thoughts.
 
The fourth level adds a level beyond the brain and thinking mind, which we have to infer or intuit because is can’t be perceptually objectified while we are alive. This is what makes us fully, deeply human and allows us not only to subj-objectify ourselves and the entire natural world, but to do the same for subjectivity-objectivity itself.
 
Of course this is only a rough sketch. There may be more intermediate levels, especially between 0 and 1 where stars and atoms become objectified by experiences which are later objectified as molecules and solar systems, etc.
 
Anyhow, I hope that helps some/any of you understand what I’m proposing and what I mean by Multisense Realism: A single universe of anesthetically** nested aesthetic experiences in which the nesting polarizes and extends qualities of realism-fantasy, objectivity-subjectivity.
 
*Dream-like in the sense of having no more ‘real’ substrate, not in the sense of being insubstantial or unreal.
 
** Spatial, temporal, and modal appearances of entropy.

Holosense Model

February 6, 2019 Leave a comment

2holosensemodel

3holosensemodel.jpgVersion 2 better or worse?

Visual Walkthrough of Multisense Realism Cosmology

June 22, 2018 1 comment

Here is a step by step look at Multisense Realism cosmology. In contrast to physicalism or computationalism, which assume a cosmos where unconscious phenomena such as matter or information exist against a background of nothingness, MSR (Multi Sense Realism) assumes a cosmos where it is impossible for nothingness to exist. Physicalism and computationalism see nothingness as always being present beyond the boundaries of whatever thing exists. Outside of the event horizon of the big bang would be nothingness. If a universal machine breaks, it would remain inert forever.

MSR reasons that since there is no nothingness each and every given thing returns to the totality eventually. The whole idea of nothingness as a metaphysical default is replaced with an ‘everythingness’ of a particluar kind. The everythingness discussed here is not an exotic supernatural theory, but a logical extension of this premise: our local experience is a limitation imposed on a totality of experience rather than an addition to a universe or nothingness which precedes experience.

Under this view, there is no ‘nothing’, and there is no ‘being’ or ‘existence’, there are only greater and lesser degrees to which ‘everything’ is presented as these or those things, and all things are experiences. This ‘everything’ is not a static category containing fixed possibilities, but an irreducibly creative and participatory phenomenon.

The idea here is that we can use the self-transcendent properties of consciousness to understand that consciousness itself cannot be transcended. An individual may transcend their own individuality, just as the sense of sight can provide the functional loss of sight through the visible image of total blackness. By analogy, we can understand that the cosmos can present absolute chaos or nothingness as an experienced quality with itself, but the capacity to experience and present experiences cannot be founded in chaos or non-sense. The actuality of sense can only escaped in a qualified way, as a possibility which is suggested qualitatively through sense experiences that are limited by duration or location. Nature isn’t simply a realizer of possibilities or potentials, it is a creative performance of experiential what-hows, where-whens, and which-whys that are proprietary and unique as well as generic and repeating.

1. In the first image, Sight is shown in the context of other senses.

sight_in_context

Insight One: Note that blindness is shown outside of the circle of sight and that black and white are shown within the sight circle as the taijitu (yin yang) symbol. The intent here is to illustrate that while total darkness can stand in for blindness for all practical purposes, darkness is still a quality of seeing. Darkness is visible and requires the sense of visibility (sight) to exist. Absolute blindness* can be neither light nor dark. It is, like the view you have now through the back of your head, simply not accessible.

Consequence of Insight One: If only one sense were available, there would be no way to get outside of it, so it would not be conceivable as an entity. If we were born with only the sense of sight, and could not feel, think, move, know, etc, then for there would be no ‘us’, and there would only be visible things: images, colors, visible patterns and shapes. Sight can only be conceived of because we have other senses to compare it to, including access to a conceptual sense within which such a comparison can take place. The conceptual sense or thinking is a special sense-making or meta-sensory kind of sense which we have access to, but it not synonymous with ‘us’. We think, but we are more than thinkers. We feel, we experience, and we experience ourselves as a character in that experience. This meta-sensory kind of sense is, for us, synonymous with human subjectivity, however the MSR view is that it is ultimately no different than any other kind of sense experience in which other sense experiences are nested. The feeling of being ourselves is, regardless of being a feeling of “having” other feelings, is itself also only a ‘feeling’.

Another consequence of Insight One is to apply the relation of darkness, light, and sight as a direct analogy to the relation of personal unconsciousness, personal consciousness, and consciousness in general. By doing this, we can understand that personal unconsciousness is in only a conscious experience in which a loss of personal consciousness is inferred to have occurred in our past. That is not the same as the absence of all consciousness. Our death is not the same as the absence of all life, just the appearance of such an absence from within another life. MSR proposes that trans-personal experience is the sole underlying fact and fabric of nature, so that even the absence of all biological life would not be the absence of all experience. Life is a kind of experience, but experience is more fundamental than what we call ‘life’.

2. The next image should be used as a direct analogy to the first. The label “Our Life” refers not to our body or ourself-at-this-moment, but to the totality of our experience as individual human beings. “Our Life” is to Sight as the perceptions and events of our lives are to colors and visible shapes.

Sight -> Colors and visible patterns
Our Life -> Personal percpetual experiences

Our life includes various personal experiences, including experiences of gaining and losing degrees of access to that personal experience. It is like the how brightness and contrast use the degree of visibility as a visible quality. Our personal life does not, however, include any experience of its complete and eternal cessation, just as no picture can make blindness visible. This is good news: In order for death to be eternal, it cannot ever be experienced personally. If eternal death exists, it can only ever be inferred within life, and the closest we can ever come to that would be to feel that we are about to die. For death to truly exist in any personal way, it cannot be eternal. It can only exist as an experience in which transpersonal consciousness presents an end or transition out of personal consciousness.

life_in_context

Continuing with the analogy between the first and second diagrams “our death” is to “our life” as “blindness” is to “sight”. Instead of other senses beyond the central scope (circle) of sight, there are in the above second diagram other life experiences beyond the scope of our life. Awake and asleep take the place of black and white, where ‘asleep’ is an informal way of referring to our transpersonal experience-of-having-lost-experience, or personal experience of inferring a loss of personal experience (i.e. dreamless sleep, general anesthesia, coma, etc). Dreams perhaps can be seen like the white dot in the middle of the black yin region of asleep. A hint that even within our unconsciousness there is access to the totality of experience, albeit contracted and isolated. To extend that metaphor further, the black dot in the middle of the ‘awake’ yang region could be the awareness of the blind spots in our waking consciousness, from the Jungian shadow to the cognitive and perceptual gaps that scientific study reveals.

sight_in_context

life_in_context

3. Up until this point in the walk through, all that has been described is uncontroversial. Nothing new has been invented or proposed, except the particular graphic arrangement and explanation of how commonly understood phenomena relate to each other. In this third diagram, new, hypothetical elements have been added within the central circle of “Our Life”. These black ovals containing ‘cow’, ‘cell’, and ‘tree’ signify that the presence of things in our life which we can see and touch are only a surface of a larger experience which we cannot access directly. The green lines or rays are intended to suggest that the relation between what we experience as a cow is actually a perceptual reduction and inversion of some aspect of ‘cow life’ which is available to our life.

2life_in_context

We see and touch a cow. We assume that the cow we see and touch is experiencing a cow’s life. The proposition being considered here, is that this is not the case. From an MSR perspective, it is not the cow that we see and touch which is experiencing a life. What we see, hear, and touch is a walking, mooing, stinking cow shaped body that we call a cow. Just as our own walking, talking, stinking body is not what lives our personal life, we should flip our orientation on how we understand all bodies and objects if we want to be scientific about it. Rather than seeing an animal’s body as the source of its life and experience, we should see it body as a presentation of how one life experience overlaps and underlaps with another. The body is what is left when the two perceptual filters that share a common perceptual language of touch interfere with each other. It’s a mask that presents as a visible-tangible object or body within our visual and tactile perception, which is within our life.

This is a dramatic departure from other popular models of consciousness. Computationalist and physicalist models of consciousness consider directly experienced qualities emergent phantasms. They are thought to be somehow generated by the brain or function of certain kinds of hypercomputing machines, of which the brain is one. Eastern mysticism similarly conceives of the universe that we experience perceptually as maya, an ‘illusion’. The MSR approach considers another possibility, which is that realism and illusion themselves are only experiential qualities, not ontological facts. In other words, the naive perception that we have of the world is truly much smaller than the totality of all perception, but it is just as real as anything ever could be. There is no illusion, no dream, except in the context of a greater ‘dream’ in which the previous one is dis-illusioned. Every dream is reality until a greater dream promotes itself to reality by demoting the previous reality to a dream.

There may be an absolute final dream/reality, and that could be God, or the Universe, but if emergent/illusory views of qualia are true, we can have no access to it. Under physicalism or computationalism, any resemblence to ‘reality’ is taken on faith that some of our experienced illusion happens to correspond with what has never been and can never be experienced in any way. Even the existence of the brain itself, and matter, would have to be acknowledged to be mere phantasmal figments of representation. When pressed, it must be acknowledged that our faith in the intensely convincing realism of matter and the brain has no scientific basis. We can be and usually are equally convinced by the realism of dream worlds also. It is reasonble to conclude, I think, that if any part of our experience is unreal, and its unreality is untestable, then we have to doubt realism itself in order to be think about reality realistically. Since, however, we cannot doubt our own ability to doubt (as Descartes pointed out), we can open the door to all of our direct sense and sense-making experience as being genuine in their own context. Reality in the absolute sense is that realism is a byproduct of multiple, overlapping levels of sense and sense making experience.

To sum up the analogy out so far:

Thesis: Sights (colors, brightness, images, visible shapes)
Qualified antithesis: Darkness (the color of blackness that functions as blindness)
Absolute antithesis: Blindness (the invisible negation of all colors etc, including blackness)

Thesis: Our Life (personal perceptions, sights, sounds, feelings, thoughts, places, things)
Qualified antithesis: Personal unconsciousness (dreamless sleep, near death experience)
Absolute antithesis: Our death (the unexperienced cessation of our life)
When it comes to the big picture of all of existence, an antithesis can only follow a thesis, and if consciousness/awareness/sense/qualia exists, it can only be the thesis.

4. If we now go back to the original diagram on sight and import the objects (cow, tree, cell) from the third diagram into it, we can see how sight, combined with cognitive sense, can be used to symbolize extra-visual sense experiences. Without the cognitive sense, it would be impossible to draw a picture of sound, or touch, or blindness. We can only draw pictures that are limited to what can be seen. In order for a picture to be perceived as a picture of something else, we have to have access to a mind-like sense making capacity where various separately siloed experiences can be associated semiotically. If we have heard sound through human ears, we can see an image and recognize it as a picture of a man holding his ears.

sight_of_other_senses

We make a semiotic connection between various types of experience that make up our life, but that connection is not revealed as such. Instead, the semiotic connection is presented, rather miraculously, as a united perceptual gestalt. These pixels for example are presented as irreducible gestalts called letters, and the letters are read as irreducible gestalts called words. The gestalts do not appear to be composed of their parts, and indeed the gestalts cannot be justified as functionally necessary, but rather all gestalts are either wholes or parts of whatever perceptual context is elevated at the moment.

5. Finally, in this fifth diagram of the walk through, we see that the lime green color used previously to connote the circle of a given scope of sense now fills the diagram completely.

totality_map

This is to suggest the Absolute Totality is not an emptiness that consciousness projects experiences onto, but rather the opposite – consciousness carves experiences out of itself by modulating its own scopes or degrees of sensitivity. The labels refer not to objects like stars, planets, or cells, but to experiences on the astrophysical, geological, or biological scale of time. Time and scale are understood to be divergent properties of this nesting and modulation of sensitivity. Each shell/sheath/holon is not a physical domain but a temporally formatted ‘gear’ which expands or contracts access to the totality. Within any given shell, other shells are presented as indirect experiences, such as static objects, or barely perceptible influences such as intuition or synchronicity. Each holon, like the Net of Indra, reflects its own limitations back to itself in the form of experiencing limited versions of the other holons. Our life does not last for billions of years, so we perceive experiences that do occur on such a slow scale as objects like planets, stars, and galaxies. Our perception is too slow to perceive experiences occurring on the subatomic level, so we have to imagine them according to mathematical patterns we infer from observing the behavior of instruments that we can see and touch directly.

What has been described here is not as complex as it may seem. It’s really a simple application of the common sense idea shown in the first diagram, that while darkness ‘rhymes’ with blindness, and is functionally identical to it, there is an aesthetic difference between blindness and the seeing absolute darkness which is more fundmental. All that we have to do to understand the MSR model is to carry this view of how sense can be transcended indirectly through another sense, but all sense can never be transcended absolutely. The rest of the MSR metaphysics fall out naturally from there.

A sense-based view of nature can accommodate experiences of the universe as both a unintentional mechanical process, and as an intentional creation of God, and as God him/itself. It can accommodate experiences of a life where one is certain that the universe is exclusively one of those three things and then one can also experience becoming certain that they were wrong. The only thing that the sense based, MSR view does not accommodate is eternally non-experiential phenomena such as ‘information’ or ‘physical matter’ that is independent of all experienced qualities. Those kinds of ideas refer to something that would truly be supernatural and impossible. They are, like the worlds drawn by M.C. Escher, based on importing suggestions and associations of tangible experiences into a less tangible sense modality – vision.

sight_in_context

life_in_context

totality_map

Experience is not a hologram, but worlds imagined through the conceptual lenses of theoretical physics or cognitive science are. By recognizing that the absence of direct experience is only an idea within a specialized, sense-making type of sense experience, we can find our way out of the mad labyrinth that has been set built through modern and ancient systems of impossible metaphysics. The scientific revolution gave us one piece to the puzzle, in showing us that the world we experience objectively can give us more truth than we can experience and imagine subjectively. Multisense Realism is an effort to provide another puzzle piece – a scientific skepticism of both objectivity and subjectivity which resolves the hard problem of consciousness by proposing that the totality necessarily includes and is greater than either category of experience, but cannot include the eternal absence of experience.

Craig Weinberg 6/22/2018

*absolute blindness may not correspond to actual human experiences of blindness which may or may not include some visible phenomena. Human blindness is an impairment, whereas absolute blindness would be the possible only in a universe in which sight had never become possible.

MSR Time Diagram

November 16, 2017 Leave a comment

MSR_Time2

The Multisense Realism view of time contains both A-Series and B-Series time as emergent perspectives within the larger schema of nested/diffracted frames of perception (“Now”s).

Let’s Make This Really Simple

August 31, 2017 Leave a comment

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