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Pink Floyd, Money

September 18, 2013 Leave a comment

Delving deeper into the Non-Well-Founded Identity Principle that I proposed earlier, here is an illustration which applies the principle to money – US dollars specifically.

metamoney

What I intend to show is that a dollar is defined by the integral which spans a continuum from the most literal (a dollar “simply is” one hundred cents) to the most figurative. The most figurative end of the continuum is another continuum – an orthogonal continuum which contains the entire top level continuum from what is meant literally as one hundred cents to every other meaning, association, context and contingency, from every perspective, throughout eternity.

metamoneykey

This stack of figurative extensions can yield many loose morphological analogs – electron shell type morphology, stepped pyramid, color wheel mandalas, etc. The closest figures to associate with the dollar would be other kinds of currencies: Euros, Deutschmarks, Yen, etc. These are all of the things which are like dollars, but not dollars, and which dollars can actually buy. The associations radiate out from there to include references to any transaction with dollars. Ultimately this would stretch to encompass any real or imagined transaction which has ever occurred, every transaction which could occur, or could not occur…until the set includes the entire contents of eternity (aka, the Absolute Inertial Frame, or the Totality*).

 

Once you recover from that (seriously, come back later…I have already had one person say they got a headache thinking about this), then have a look at the diagram below. Same thing, only from the Absolute perspective. Borrowing from the Dark Side of The Moon Prism, I attempt to show how the cosmos is the continuum of self-individuating, nested, Ouroboran Monism. Rather than the Blue Sky icon representing the Totality, it represents any individual thing as a generic presence.

darkside_primordial

In the top diagram, I show how the individuality of a dollar implies the figuratively nested Totality, and in this diagram, it is the Totality which is considered the individual identity which is spread across the continuum of its own absolutely individuated cardinality or literal granularity.

Another point to make about the continuum is that the bottom limits of the integrals represent both that which is common to each and every unity. The cents which ‘make up’ a dollar represent the quantitative definition which describes any particular dollar, and therefore all dollars. The top end of the integrals represent the opposite definitions – that which is increasingly unique to a particular event in time or associated with a unique group of less particular experiences (qualia, concepts).

You’re welcome 😉

 

Why PIP (and MSR) Solves the Hard Problem of Consciousness

September 16, 2013 7 comments

The Hard Problem of consciousness asks why there is a gap between our explanation of matter, or biology, or neurology, and our experience in the first place. What is it there which even suggests to us that there should be a gap, and why should there be a such thing as experience to stand apart from the functions of that which we can explain.

Materialism only miniaturizes the gap and relies on a machina ex deus (intentionally reversed deus ex machina) of ‘complexity’ to save the day. An interesting question would be, why does dualism seem to be easier to overlook when we are imagining the body of a neuron, or a collection of molecules? I submit that it is because miniaturization and complexity challenge the limitations of our cognitive ability, we find it easy to conflate that sort of quantitative incomprehensibility with the other incomprehensibility being considered, namely aesthetic* awareness. What consciousness does with phenomena which pertain to a distantly scaled perceptual frame is to under-signify it. It becomes less important, less real, less worthy of attention.

Idealism only fictionalizes the gap. I argue that idealism makes more sense on its face than materialism for addressing the Hard Problem, since material would have no plausible excuse for becoming aware or being entitled to access an unacknowledged a priori possibility of awareness. Idealism however, fails at commanding the respect of a sophisticated perspective since it relies on naive denial of objectivity. Why so many molecules? Why so many terrible and tragic experiences? Why so much enduring of suffering and injustice? The thought of an afterlife is too seductive of a way to wish this all away. The concept of maya, that the world is a veil of illusion is too facile to satisfy our scientific curiosity.

Dualism multiplies the gap. Acknowledging the gap is a good first step, but without a bridge, the gap is diagonalized and stuck in infinite regress. In order for experience to connect in some way with physics, some kind of homunculus is invoked, some third force or function interceding on behalf of the two incommensurable substances. The third force requires a fourth and fifth force on either side, and so forth, as in a Zeno paradox. Each homunculus has its own Explanatory Gap.

Dual Aspect Monism retreats from the gap. The concept of material and experience being two aspects of a continuous whole is the best one so far – getting very close. The only problem is that it does not explain what this monism is, or where the aspects come from. It rightfully honors the importance of opposites and duality, but it does not question what they actually are. Laws? Information?

Panpsychism toys with the gap.Depending on what kind of panpsychism is employed, it can miniaturize, multiply, or retreat from the gap. At least it is committing to closing the gap in a way which does not take human exceptionalism for granted, but it still does not attempt to integrate qualia itself with quanta in a detailed way. Tononi’s IIT might be an exception in that it is detailed, but only from the quantitative end. The hard problem, which involves justifying the reason for integrated information being associated with a private ‘experience’ is still only picked at from a distance.

Primordial Identity Pansensitivity, my candidate for nomination, uses a different approach than the above. PIP solves the hard problem by putting the entire universe inside the gap. Consciousness is the Explanatory Gap. Naturally, it follows serendipitously that consciousness is also itself explanatory. The role of consciousness is to make plain – to bring into aesthetic evidence that which can be made evident. How is that different from what physics does? What does the universe do other than generate aesthetic textures and narrative fragments? It is not awareness which must fit into our physics or our science, our religion or philosophy, it is the totality of eternity which must gain meaning and evidence through sensory presentation.

 

*Is awareness ‘aesthetic’? That we call a substance which causes the loss of consciousness a general anesthetic might be a serendipitous clue. If so, the term local anesthetic as an agent which deadens sensation is another hint about our intuitive correlation between discrete sensations and overall capacity to be ‘awake’. Between sensations (I would call sub-private) and personal awareness (privacy) would be a spectrum of nested channels of awareness.

 

Eigenmorphism: The Politics of Pansensitive Entanglement

September 7, 2013 6 comments

rou

Eigenmorphism is a neologism which refers to a hypothesis about fundamental laws of how natural phenomena persist in relation to each other. The thesis draws on some principles of General and Special Relativity, Quantum Mechanics, and semiotics, to integrate phenomenal awareness and physics at a fundamental and ontological level. In philosophy of mind, the idea that awareness is something like a fundamental force coexisting with other forces of physics in some way is known as panpsychism, however, within Multisense Realism, the conjecture that is used is an even more radical one. For reasons explained later, MSR uses the term pansensitivity rather than panpsychism, and it conceives of forces of physics to be second order divergences from the fundamental and irreducible capacity which is assumed to act as the common parent of all action and all being, all feeling and all knowing. This is not to be confused with a creationist account or theism, as it does not assume a single being who is human like and feels all and does all, rather primordial identity pansensitivity (PIP) is a weaker assertion that claims only that it makes more sense to view the cosmos, or at least the sense that the cosmos makes to itself, as originating from an agenda which is aesthetic and participatory rather than one which is automatic and functionalist.

Eigenmorphism is used here to explain how phenomena in general are presented and translated and to each other at an ontological level, thus the “identity” of primordial identity pansensitivity is that the realism of nested sensory presentation is identical to existence. Eigenmorphism attempts to point out a single pattern of diffraction and calibration through which presentations and representations are privatized and generalized, both locally and universally. I have used David Chalmers paper, The Combination Problem of Panpsychism as a jumping off point for applying PIP to the problems of binding and combining of subjective experience. The linked article provides an excellent discussion of the issues surrounding panpsychism, and how it is that physical and phenomenal states might coexist at a fundamental level. The central focus of his paper is to clarify the various schools of thought on how microphysical and or microphenomenal states might combine and relate to so called macrophysical and macrophenomenal states. He writes:

“The combination problem for panpsychism is: how can microphenomenal properties combine to yield macrophenomenal properties? […] The combination problem can be broken down into at least three subproblems, […] These three aspects yield what we might call the subject combination problem , the quality combination problem, and the structure combination problem.

[…]The subject combination problem is roughly: how do microsubjects combine to yield macro-subjects? Here microsubjects are microphysical subjects of experience, and macrosubjects are macroscopic subjects of experience such as ourselves.  […] An especially pressing aspect of the subject combination problem is the subject-summing problem [in principle it seems that a macrosubject would not necessarily emerge from microsubjects].

[…]The quality combination problem is roughly: how do microqualities combine to yield macroqualities? Here macroqualities are specific phenomenal qualities such as phenomenal redness (what it is like to see red), phenomenal greenness, and so on. It is natural to suppose that microexperience involves microqualities, which might be primitive analogs of macroqualities. How do these combine? An especially pressing aspect of the quality combination problem is what we might call the palette problem [..] How can this limited palette of microqualities combine to yield the vast array of macroqualities?

[…]The structure combination problem is roughly: how does microexperiential structure (and microphysical structure) combine to yield macroexperiential structure? Our macroexperience has a rich structure, involving the complex spatial structure of visual and auditory fields, a division into many different modalities, and so on. How can the structure in microexperience and microstructure yield this rich structure? An especially pressing aspect of the structure combination problem is the structural mismatch problem. Microphysical structure (in the brain, say) seems entirely different from the macrophenomenal structure we experience. “

Panpsychism has already suffered from a somewhat dubious reputation in the past, perhaps because it is often conceived of in simplistic terms by those unfamiliar with it. In many minds, panpsychism is presumed to imply a cartoonish idea of nature which imbues every speck of dust or atom with a human-like mind. While there may be no philosophical justification to rule out such a view, I think that all of the common forms of panpsychism offer far more sophisticated ideas. I would consider any view which disregards the primitive nature of microphysical systems relative to macrophenomenal states to be more of an anthropomorphic panpsychism; what I call pananthropism,  There are weaker forms of panpsychism, such as panexperientialism or panprotoexperientialism which do honor the difference in complexity between micro and macro scale phenomena, but these forms also dilute the effectiveness in resolving the Hard Problem of Consciousness. If we say that microphenomenal states aren’t really phenomenal or subjective, then we still are faced with having to explain why and how they become that way on the macro, human scale.

In between the two extremes, I introduce the word ‘pansensitivity‘, which posits a universal minimal capacity for sense in naturally presented phenomena (not phenomenal representations). This sensitivity operates within its own scale and inertial frame of reference, and need not be very similar to human consciousness. Inertial frame is intended literally as well, as part of the hypothesis includes the idea that experiences themselves accumulate and take on a kind of gravitation-like tropism, similar to Rupert Sheldrake’s Morphic Resonance and David Bohm’s Implicate Order, which I refer to within MSR as Solitrophy, If solitrophy is the world builder, then significance (the nesting of representation within sensed presence) is its bricks and mortar.

Pansensitivity need not have a subjective or self-like quality, only a univeral commonality of being and doing which is rooted in sensory-motor participation.  By emphasizing the primacy of perception and participation as the heart of all possible experience, pansensitivity lays the foundation for a full scale integration with physical conjugates such as mass-energy, space-time, electro-magnetism. Additional conjugates from information science and mathematics integrate smoothly as well, such as form-function, signal-noise, geometry-algebra, and ordinality-cardinality. The consequence of moving ‘down’ from panpsychism to pansensitivity would be the loss of the anthropomorphic baggage imposed on primitive phenomena, and the consequence of moving ‘up’ from panprotoexperientialism would be to un-ask the Hard Problem on the micro-level.

Primordial Pansensitivity

Starting from the hypothesis that all phenomena are sensed or sensing phenomena*, and that nothing can said to be exist beyond the scope of sense, the entire Combination Problem is turned on its head to become one of breaking apart rather than merging together. Because all distinctions of micro and macro, phenomenal and physical are subsumed within the absolute primordialism of pansensitivity, we must employ a different way of thinking about the Combination Problem entirely. This revision of thought extends to a re-imagining of some of the underpinnings of mathematics and cosmology. In all respects, where recent Western views assumes a universe from nothing, or an arithmetic beginning with zero, primordial pansensitivity supposes the opposite perspective; a multiplicity carved out of unity, a near infinity of quantities diffracted as ratios within the number one. Separation becomes the derived local condition, while singularity is the absolute fundamental condition. It is not ‘a singularity’, or ‘a universe’, it is The singularity, and The universe.

Because the orientation of this model flips the traditional ranking of physics and phenomenology, and awareness is the sole defining principle, Professor Chalmers three subproblems would have to be restated to assume divergence rather than emergence. Emergence would be the local appearance of diffraction of the single whole rather than combination of isolated parts. At this level, PIP can be considered a form of idealism, in that the head end of the Ouroboros is phenomenal presence and the tail end is diffracted by time (subjective self), space (objective matter), and sense itself (represented information), however the very categorization of sense as ‘ideal’ is a materialistic bias which draws on Platonic notions of information supremacy rather than the sensory supremacy envisioned by PIP/MSR. Sense is not an ideal, it is concrete. It moves bodies and births galaxies. The sense of the human intellect is idealizing. Our mental life is a special case as far as we know. The rest of the universe does not seem to strive for perfection, it simply presents itself as perfect or imperfect by default. The human mindscape, by contrast, is often fixated on perfecting forms and functions, removing entropy from signal.

The Genius of Palette

When we consider the relation of the colors of the visible spectrum to white light, we can get a sense of how singularity and multiplicity coexist qualitatively, and how that coexistence differs from quantitative-logical structures. The difference between projected light and reflected color is instructive. As we know, converging three spotlights of competing colors gets us closer to white in the overlap, while mixing three paints of different colors gets us closer to grey or black. Similar displays of order can be found in the other senses as well, with harmonic progressions and white noise within sound, and other symmetric patterns which circumscribe the palette of olfactory sense. The palette of the color wheel, however, is uniquely suited to modeling aspects of sense combination. We might as why that is. What makes vision seem more fully exposed to us than something like smell? How does the neurological emphasis on visual sensitivity translate into this ‘seeing is believing’ sense of trust?

In particular, the color wheel or visible spectrum presents two themes within palette formulation. The first I will call the prospectively sensible theme. If we had never seen color before, and were presented for the first time with green and blue paint, it seems plausible that we could imagine a color in between green and blue as being turquoise or cyan. If we were presented with red and green paint instead, it seems completely implausible that anyone could imagine the existence of the color yellow. Yellow is not ‘prospectively’ sensible. Once we see yellow however, and see the flow of the visible spectrum as it progresses smoothly from red to orange to yellow to green, the quality of yellow seems to fit in perfectly, so it is retrospectively sensible,  In this example, cyan has both prospective and retrospective sensibility, but yellow only has retrospective sensibility. This gives the origin of yellow an unprecedented quality. I call this idiopathic property, which is common to all sense palettes, the ‘genius’ of the palette. The genius provides tentpoles, primary differences in kind from which secondary and tertiary differences of kind blend seamlessly into a multiplicity of differences in degree. There is a view of the territory of the pansensitivity’s version of the Combination Problem (or primary Divergence Problem).

The problem of the origin of palette genius is still an issue, but it is an issue which is diffused somewhat by the totality and unity of primordial sense, and the inversion of our expectation of nothingness rather than primordial everythingness. These genius qualia are manifestations of sense which may be more primitive than spacetime itself, so that the ingression of spacetime leaves certain critical pieces to the puzzle missing. Simply stated, the whole idea of causality and origin depends on time and sequence, so that these primary colors and sensations are as fundamental as sequence itself, and as any question that we can ask about it. Questions themselves are presumably no more fundamental than these elemental experiences.

Combinatory Eigenmorphism

Once a palette of sense has diverged and multiplied into spacetime availibility, it is proposed that the role of subjective participants is to recover unity and simultaneity, completing a kind of sensory-semantic conservation cycle (which is also a palette of sense).  The hypothesis of combinatory eigenmorphism is that the relation between any and all phenomenal experiences, whether they are cognitive, perceptual, or physical, can be characterized by specific categorical differences which are themselves ordered in a sensible schema.

Borrowing the eigen- prefix, used in terms such as eigenstate and eigenvector, and the root ‘morph’ as it is used in isomorphism and homomorphism, eigenmorphism is intended to describe an ordered set of elementary mappings within a closed continuum of possible mappings. Comparing two compasses, for example, the closed continuum of possible mappings would be the 360 x 360 degree matrix of possible needle direction combinations. Only one type of combination (a group of 360 out of the total 129,600 combinations) would be isomorphic, with both needles facing the same direction. Another group of 360 would be anti-isomorphic (one compass needle points North and the other points South). In between these two poles would be various shades and angles of disagreement. The right angles would be in perpendicular disagreement to both the isomorphic and anti-isomorphic combinations.

eigenchart

The use of eigenmorphism here is not intended as a mathematical abstraction, however. There may be more precise terms within algebra or geometry to describe such a rotating cycle of polarization stages, but the point of using morphism here is not to limit the combinations to one dimensional differences. Unlike a geometric degree or radian, this usage of morphism must apply to every kind of difference between any phenomena, not just to differences in shapes or orientation.  This is potentially possible because of the holism of primordial pansensitivity. The divergence of every singularity into multiplicity can be described as tectonic – every diffracted palette and diffraction within a palette is like Pangea, breaking into continents which fit each other like puzzle pieces. Adages like ‘as above, so below’, and ‘opposites attract’ can be grounded in this foundational continuity.

Eigenmorphism must, therefore, apply not just to mathematical transformations, but to fully realized sense experiences, complete with personal participation and felt content. If we extend the compass metaphor and imagine that on the top of each compass is a tiny video screen which shows the other, and that the position of the needle determines the composition of that video image (not just brightness and contrast, but focus, size, realism, etc), we can begin to get a sense of what is meant by eigenmorphism. It is intended as a common schema to unite quality and quantity, or in Deleuzian-Bergsonian terms, differences in kind and differences in degree.

The full conjecture of eigenmorphism is that differences in kind are orthogonal to differences in degree, but that they are both part of the same cycle of sense which discerns all difference and through that experienced discernment, effects a reproduction of order which is expressed through all phenomena. To be clear, the scope of the juxtaposition of this schema is absolute. We are comparing poetry to baseballs, and deja vu to carbide steel. The goal is to recognize a subtle framework which weaves together all phenomena, whether physical, phenomenal, or semiotic, and on the scale of the microcosmic, macrocosmic, or cosmic. Eigenmorphism can help organize, in one conceptual framework, the relation between micro and macro scales or across physical and phenomenal lines, where similarities may be found only in the extremity of their incommensurable difference. Eigenmorphism is a response to Einstein’s famous quote “God does not play dice with the universe” in disbelief of Quantum Mechanical probability,  God plays dice, dice plays God but only sense can make a difference.

Eigenlinguistics

Language provides a good example of how physical objects and experience can coexist seamlessly within a single schema. Onomatopoetic words like bang! or pow! rely on high degree of isomorphism between 1) sounds that we hear, 2) sensible generalizations of those sounds, and 3) sounds that can be spoken. Such sound-alike words are more universal than other kinds of words, as they require no translation from language to language. People of all ages and backgrounds intuitively understand that these words refer directly to events associated with those sounds. It seems likely that language itself must have originated with this kind of imitative behavior – the recording and replaying of sounds and gestures. The combination of literal imitation (bottom-up) and figurative association (top-down) yielded more abstract metaphors with more eigenmorphic combinations. Complex communications extended the step of sensible generalization (2) and, perhaps surprisingly, made communication and representation more difficult to separate from that which is represented.

With each extension from the literal to the figurative, the poetic and the abstract, we effect certain translations, each of which stand on their own as sensible connections, and which take their own most sensible places in the universal context. Again, going back to the color wheel. Each hue and shade makes sense as its own unique individual experience, and as a mathematical vector within any number of sensible topologies (wheels, cylinders, cubes, parabolas, triangles, etc). It makes sense in many different ways, including the intuitively idiopathic sense of its palette genius.

Within language we find a vast context of meanings which have developed accidentally and intentionally, intuitively and counter-intuitively. Conventions of grammar and spelling reflect similar mixtures of logic, intuition, spontaneity, and inherited formalism. Beneath all of these is a semiotic foundation. To communicate is to represent, and to represent is to infer comparisons among subjects, objects, other subjects, and other comparisons. To discern differences between ‘things’ implies first a capacity to sense ‘things’, and to experience sensibility itself – an expectation of presence and participation.

Semiosis is a particular cognitive version of what I suggest is this fundamental sensibility; the capacity to mentally record and generalize or iconicize perceptions, and to record those essentialized perceptions to be abstracted further. If information is a perceived difference that makes a difference, then information itself depends on a more primitive capacity to discern difference from indifference, to care about that discernment, and the power to do something about it. The polarization of afferent sensory receptivity is the power of efferent motive projection; to participate intentionally in some way which promises to have an effect on what has been sensed. This, to me, is the ultimate firmament of all metaphysics. The universe is an eigenmorphic-relativistic singularity of all experience, and experience is a nested multiplicity of sensory-motives.

Eigenmorphism assumes this universal continuum of sense in which the degrees and kinds of nestings deform the context of perception itself. As mass deforms spacetime in General Relativity, experiential qualities warp experiential perspectives under Multisense Realism. Rather than assuming a one-to-one, isomorphic relation, in which, for instance, a particular neurotransmitter’s binding in the brain equals a particular particle of a subjective experience, there is a lattice of translation which shifts in direct proportion to the scale and nature of the pairing (micro to macro, private to public, familiar to foreign, etc). As macro scale entities, our human scope is dictated not only by size and frequency of our conscious frame-rate relative to other experiential entities, but by the character and history of our intentional participation. If we want to put a Buddhist twist on it, it could be said that karma is the gravity of consciousness, and eigenmorphism is the warping of consciousness that mirrors back its own warped condition as well as the phenomenal translation of all external conditions through that lensing.

From Relativity to Improbability

As Relativity uses the concept of inertial frames, eigenmorphism describes the holistic constitution of experience. As a prism can be seen to split a beam of white light or combine beams of colored light into one, our human experience unites the spectrum of zoological, biological, chemical, and physical experience. We can choose to see ourselves as animals, or meta-animals, or temporarily embarrassed deities.  Our personal experience is proprietary and unique not just to the fingerprint or genome, but to the irreducibly absolute. The primordial pansensitivity hypothesis predicts that every experience, while seemingly composed of reducible, recombinant elements, is actually its own solitary universe – a vector of sense which cannot be reproduced completely. It is proposed that appearances of generality and duplication are a local effect, an artifact of eigenmorphic translation from plurality to singlularity in which the discernment of differences is necessarily truncated at an appropriate level. We can see this, for example, in how we look at sand on the beach, and generalize the grains of sand in our mind. Under a microscope, we can see more of the unique character of each grain. Because we assume that sense is primordial, we can predict that the microscope too has its limit, beyond which discernment falls to zero and that which we are measuring becomes indiscernible from the instrument being used to measure.

The pansensitive conjecture equalizes unlikelihood and inevitability in the totality, since it is not within the entropic displacement of spacetime. Within spacetime, probability is a mechanistic absolute, but that conditionality is, under eigenmorphism, a local inversion of the larger conditions of non-probability. Like the yellow and the cyan, the expectation of predictable order is itself emergent from utter unpredictability. Probability is a palette genius. Because the assumption of the improbable is taken as an anthropic necessity of all possible universes, the unlikelihood of life in the universe is nullified. It is not certain physical conditions which give rise to life, it is life experience which is expressed through certain physical conditions. By analogy, Shakespeare did not arise from the combination of certain words, vast groups of words were employed by Shakespeare to express human stories.

Bodies and Experience, Scale and Frequencies

As a rule of thumb, the closer the scale of forms, the greater the range of possible eigenmorphic relations. Bodies which are of similar size and private experiences which share similar histories and qualities have more potential kinds of relations and more degrees of relation than phenomena of disparate scale or history.  From our perspective, it appears that entities which are on the extreme range of scale in the universe like subatomic particles and galactic superclusters seem equally unlikely to host any kind of awareness. It could be that this is objectively** true, even beyond the prejudiced relativity of our human scale eigenmorphism, but it is not clear that there can ever be a difference between human truth and objective truth as long as we are human. For us, even if stars are bits of the Gods as ancient astronomers imagined, their experience is on such a remote scale to ours that our phenomenal states are inaccessible to each other.

More likely it seems that the great and infinitesimal entities do have objectively limited palettes compared with our own, but that those limitations are exaggerated because the eigenmorphic range of our own extended human sensitivity projects its own envelope of significance. Try as we might, the significance of an ant’s life is not on par with a human life, and even if ants looked like human beings, their tiny size relative to our body would make it hard for us to take them seriously. This is all part of the natural intuitive ordering by scale in the universe. Eigenmorphism describes the character of that ordering.

There are many fanciful ways to imagine microphenomenal or astrophenomenal states. Maybe all such entities are one collective experience just as ours is a collective experience of neurons, maybe there is only one proton-star experience and only appears to replay within the stories of younger, more mid-sized entities. It’s just as likely that microphenomenal states are unknowable, alien, and not worth thinking about.

The Pathetic Constant and Pathetic Fallacy

The degree to which we feel that another entity is capable of feeling could be called its pathetic constant, as it remains constant according to form/scale.  The more familiar something is to us, the more we ‘like it’ and it is ‘like’ us, the higher the level of empathy we can sustain for it.  The pathetic constant which we have to ourselves, ironically may not be as high as that which we reserve for those we admire. That kind of super-significance is a whole other story, but for the purposes of this consideration, it can be said that the pathetic constant toward the idealized self would be the maximum. While bigotry may allow some humans to feel that other humans are less worthy than other members of human society, this prejudice manifests as hatred and fear rather than a low pathetic constant. A true low pathetic constant would be associated with impersonal insignificance rather than personal malice.

Human history points to instances in which certain animals or objects or bodies of dead nobility were revered with high pathetic values, but human societies in general tend to support a general pecking order of pathetic values which place humans before most animals, most animals before most insects, most insects before mold, and mold before minerals. We seem to have an idea about what is ‘like us’ which is relatively free of cultural variation, even if we choose to intentionally prefer one entity into a higher caste.

This may seem a trivial observation, or that this folk hierarchy is derived from mechanical measures of complexity and familiarity, and on one level that might be true, however it becomes necessary, when considering the sentience of technologies like artificial intelligence, to have a place to start. The pathetic fallacy is one where human experiential qualities are attributed to an inanimate object or machine, i.e. ‘the camera loves you’. Even the most ardent supporter of Strong AI must admit that at some level, say, the level of a trash can lid which flaps down to “say THANK YOU” every time a tray is removed, there is a gap between the appearance of the behavior to a human audience and the subjective intent behind that behavior. We can understand that the trash can lid is in fact motivated by tension of physical materials, not politeness. Since we assign to the trash can a pathetic constant which is absolutely minimal, we do not read into its behavior personally, and the eigenmorphic relation between any proposed internal state of the trash can and the polite behavior we might interpret is null; any attribution of meaning between what we experience and what the trash can experiences is purely one-sided and non-coincidental, or else super-signified as part of a manic or psychotic episode.

Should the polite words ‘Thank you!’ come from a human being instead, there is a much more rich field of eigenmorphic mappings to use for interpretation. The meaning of the exchange can range from the trivial and impersonal, as in the case of a consumer transaction with a public-facing employee of a corporation. or it could be heartfelt and genuine, even life changing under some circumstance. The aperture of possibilities is open where the pathetic constant is maximized, as it is those who you most resemble or would like to resemble can hurt you or heal you most.

Artificial Intelligence

In the case of the trash can lid, the intent is for the exchange not to be examined very deeply. For the operators of such restaurants,  superficial gestures of politeness support an impression of ‘good service’, particularly in a mechanized and personally impoverished environment of a fast food outlet which some might find unpleasant if the impersonality of the operation were fully disclosed. This ‘polite face’ is functionally similar to the GUI which modern computer systems employ, which dresses up a command line interface which the general public may find difficult. Of course, even the command lines are a polite face superimposed on the more mechanistic levels of hexadecimal or binary code, and finally microelectronic switch configurations. The phrase user-friendly refers to enhancements which are intended to increase the pathetic constant in public facing systems, promoting psychological ease, as well as more intuitive functionality. It’s interesting to note the role that scale and frequency plays in this.  A cell phone would not be very user-friendly if you could on use it the same distance away that your computer screen sits from your face.

The binary code is roughly isomorphic to microelectronic switch configurations, or any Turing machine’s configurations. So much so, that there is a branch of computing devoted to developing programs from languages based on bit geometry rather than conventional number representations. The future of nanocomputing or quantum computing may use code that looks very much like what it is and what it does. For now though, the relation between digital bits, and between binary 1’s and 0’s remains slightly more abstracted than the nearly absolute isomorphism of embodied computation. It is important to realize that on the microelectronic level, where the pathetic constant approaches zero for most of us, our commands and programs are not understood by the electronics (or gears or punch cards). Like vast collections of trash can lids, the physical components of any machine are involuntarily moved and changed intentionally, by us, from the outside. The hammer hits the bell, the bell jiggles the float, and so on in Rube Goldberg  fashions of mechanical interaction among objects in space.

What is the difference between outside-in  and inside-out interaction? Some have argued nothing. Philosophical arguments from Leibniz to Searle notwithstanding, the appearance of the brain as a physical machine is so persuasive and complete that for many, the prospect of empathy emerging from mechanical complexity alone seems to be the only possibility, and a possibility which, from their perspective, is undeniable. We see neurons firing, and it reminds us of a computer. We see software running and it reminds us of our mental experience. Case closed. The pathetic constant is pushed to the maximum, organic and inorganic process become identical, and all eigenmorphism is collapsed to isomorphism…the trash can lid becomes, at least to some small degree, polite. This is the kind of panpsychism that we should avoid. Not only for the sake of poor computer scientists who would automatically become guilty of  atrocities in developing experimental beings, and not for the sake of human supremacy, but for the sake of understanding the whole truth about presentation and representation.

Conclusion

Eigenmorphism is a difficult to conceive of properly without fully comprehending the implications of panpsychism, pansensitivity, primordial identity, and perceptual relativity. The idea that both General Relativity and Quantum Mechanics both expose opposite poles of what is ultimately identical with ordinary perception can be used as a basis for modeling a translation lattice. This envelope or matrix of perception which unites the microcosmic and the astrophysical, acts as a lens through which all subjective and objective appearances are presented. Like the eigenstates of QM, the relation of experience to itself has selective positions, settled inertial frames which evolve and recapitulate their own evolution. Participatory sense provides a richer context than mathematical spaces, so that forms and functions are only the publicly measurable tip of an immeasurable iceberg of private appreciation and participation which is unbounded by spacetime.

*that there are no proto-phenomenal or non-experienced properties possible, since ontology itself is treated as supervening on sense.

**true objectivity would require that we discard eigenmorphism, as only the absolute frame of reference would be without relativistic distortion, but objectivity requires that some sensory translation is objectifying another sense experience. Having no other sense experience to translate, the absolute frame can only diagonalize its own diffraction within itself.

Orthomodular Panprimordialism

August 23, 2013 Leave a comment

Playing around with a more math-friendly look and feel. Multisense Realism’s quant-flavored twin…Orthomodular Panprimordialism

I am really pushing it with the neologisms, but I am liking both of the recent adds, pansensitivity and now panprimordialism.

Pansensitivity is used to emphasize a position beyond panpsychism, idealism, and materialism where sensitivity becomes a palatable common capacity for all phenomena on its native scale.

Panprimordialism is used to emphasize the distribution of ‘one-ness’ across all phenomena, the relocating of all quantities to interrelated diffractions within the a sole, absolute singularity. This constitutes a figure-ground pivot from arithmetic assumptions which place zero or null as an absolute, such that all null values are considered a hypothetical representation of the sense of one’s self nullification.

The orthomodular lattice above gives some idea of that relation, with each node acting as the nexus for orderly juxtapositions within the overall monad.

Philosophical Gender

August 23, 2013 2 comments

Like sexual gender, the psyche tends to favor hovering around one aesthetic preference at a time. So much of philosophy seems to be rooted in just that, the aesthetic preferences of the psyche. How else should we explain why we are so often personally attached to our philosophical views – why we are in fact attracted to them, and to writers and speakers who have espoused similar perspectives.

Many are traditional in their philosophical tastes, and find that even the thought of experimenting with other views makes them very uncomfortable. Others find it natural to consume philosophy of all sorts, the more the better, but at the same time they may favor one particular flavor, or they may get sick of the whole intellectual-masturbatory scene eventually.

Philosophy engenders a feeling of firm orientation within it, despite the many other options available which might directly contradict it. That’s sort of the hook. A particular way of looking at things makes you feel that you are on the right track, maybe for the first time. It can change the way that you feel about other ways of acting and thinking. Like hitting puberty, what was once merely charged with social naughtiness and furtive mystery becomes irrepressibly intense. Childish ways of behaving, especially those which cross gender or leave it undeveloped are often discarded in shame and become repulsive, at least publicly. Gender is suddenly unexpectedly prominent, and exaggerated to the point of caricature.

Philosophy is almost inevitably tied to politics. Views on what the universe is, though seemingly esoteric and remote, have a way of filtering into our attitudes about everything from nature and technology, to society, personal responsibility, money, possessions, art, drugs, literature, etc.  Early math is practically inseparable from philosophy.

There are many polarities and nested polarities within philosophy, especially philosophy of mind. I often focus on reducing those polarities (reductive vs non-reductive…there’s another polarity) to a single hetero-normative gender which I am lately calling Anthropmorphism and Mechanemorphism, but have also referred to it as ACME and OMMM, Oriental Animism and Western Mechanism, Public-entropic and Private-holotrophic, and for those with a symbol fetish, ((-ℵ↔Ω) ºt)  and (ωª (H←d)).

In the course of studying this swirl of gender, it became apparent that the swirl itself could be transcended philosophically. While the battle between mind-firsters and body-firsters rages on forever, the battle itself can be seen as their most powerful overlap. Somehow even in the antiquated writings of long dead thinkers (well, the thinkers who were deemed white enough and male enough to be published anyways), fresh controversy can be sparked. It’s remarkable, really.  The enduring conflict, a perpetually circulating difference of opinion on everything, the difference between differences, and different ways of defining difference, and defining definition.

Is philosophy is a strange attractor?

“The Lorenz attractor is an example of a strange attractor. Strange attractors are unique from other phase-space attractors in that one does not know exactly where on the attractor the system will be. Two points on the attractor that are near each other at one time will be arbitrarily far apart at later times. The only restriction is that the state of system remain on the attractor. Strange attractors are also unique in that they never close on themselves — the motion of the system never repeats (non-periodic). The motion we are describing on these strange attractors is what we mean by chaotic behavior.”

If there were an ‘end’ to all of this (which is what exactly?) I think that it can be found not in being and nothingness or in difference and repetition, but in recognizing the commonality of conflict – the sense which discerns between differences and which also is the motivation which negates indifference. Carrying this principle into physics, and then mathematics, what it looks like is that a revolution of the most primordial propositions should be considered:

  • The number ‘one’ should be reinvented and restored as the root of the number line.
  • Zero should be regarded as neither a real or imaginary number, but rather an imaginary absence of all number.
  • The Big Bang singularity should be reinterpreted to reflect this new understanding of 1 and 0, beginnings and endings.

Here is the main insight: Since the difference between a difference (1) and indifference (no difference = 0) is in fact a difference, the two concepts are not perfectly symmetrical negations of each other, but rather, indifference, like nonsense or disorder, is a qualifier of difference. Zero is just 1 minus itself. In a universe of just the concept of 1 and subtraction, 1 would have to reproduce itself once in order to have another one to subtract, and then reproduce itself once more in order to carry out the subtraction. One cannot disappear, and zero cannot generate any numbers or operations. They don’t cancel each other out, they nest within each other in strange loops.

In this way, as I have posted before, the Big Bang must never be considered an explosion in space at some particular moment in the past, but rather it is the frame of all events, and all spaces. We are within the Big Bang, which was not a 1 emerging from 0, not a Universe from Nothing, but the opposite. What I call the Big Diffraction is “The Universe Within Everything”. The whole of physics can be seen as pieces to the puzzle which is getting more piece-ier and peace-ier as it goes on. The whole of mathematics can be seen as taking place within the number one, transformed, non-Euclidean style into the Absolute set of all sets. One is not an object, it is a primordial language of experience, of sense and sense making – a singularity not only of quantity, but of ontological-psychophysical gender.

But wait. Sense is not just a matter of being and knowing, it is also a matter of sensing and thinking, of comparing. It does not resolve the Material and the Experiential as being ‘the same thing’, it resolves them as both being equal to the same thing (1) in the opposite way. The Big Bang is not just 1, it is more like “=1”. This is a more primordial opposite even than being and nothingness, since nothingness can only be imagined by something. The relation of = to 1 is as opposite of that of 1 and 0 but more subtle. Just look at the characters. Parallel horizontal lines compared with an arrow-like stroke of singular effort. I guess I’m getting too into this, but whatever, consider it a piece of Suprematist art. It’s a before and after, an open canal, and an erect figure. An invitation and an expression. There’s a whole philosophy lurking in there just in the shapes of arithmetic symbols. Hmm.

Relativity and Reality

August 2, 2013 Leave a comment

Moire Example 1

To what does relativity relate? Before there can be relation there must be presence, and before a presence can relate to another presence, there must be a capacity for detection of some kind. Even collision of bodies should not be taken for granted in physics. It is a testament to our imagination that we can conceive of a universe that happens without any participants – with only there and then, but no here and now to put them in their place. What is required instead is an imagination of empathy, to trace the origins of our own consciousness not to the dots and dashes of information gathering instruments developed for our bodies to use, but to our own native information gathering capacities. Whether photons are really things or not, no model of the universe can be complete without fully explaining the relationship of photons to the phenomenon that we see as light. Whatever it is that we see cannot be excluded from any complete description of the universe.

An early diagram of the MSR Theory of Everything suggests an equivalence of perception and relativity. Without getting too deep into the subject, it can be said that any discussion of relativity entails the use of a reference point, a so called ‘inertial frame’ within which phenomena tend to cohere together and share a common velocity. Even in a speeding train, the coffee in the cup can remain fairly settled on the tray in front of us. So long as the velocity of the train is maintained, we can’t tell by looking at the cup whether the train is stationary, or moving, or moving on top of another train which is moving even faster. Without this kind of orienting framing principle, there would be no ‘thing’ to relate to any other thing; no place to move toward or away from. Relativity requires an anchor, and for reasons which I will get into soon, the anchor of quantitative properties cannot itself be quantitative but must instead be perceptual in nature. General Relativity relies on Proprietary Relativity, aka, private perception. This should not be taken as an endorsement of anthropocentric idealism, or deism, or any other effort to fictionalize physical realism, but is instead a suggestion of pansensitivity with sense as both the universal law and the local participant.

Relativity is anchored not only the law of inertia, but the consequences of it in sequestering physical tendencies into semantically stable ‘places’ which relate to each other, and through each other. This should be understood as a kind of sensitivity or awareness on the grandest, most public scale. It implies a translucence of mass and momentum in which the grandeur of events is implicitly and palpably present.

Relativity refers to the underlying nature of place and pace as it is defined by matter and energy. Matter and energy create the spacetime context by their relation with each other. The title General Relativity, just as words in the English language, infers a generalized or universal quality of relating which is dynamic. It’s not a static property of general related-ness, but rather it is an active responsiveness of all phenomena in relation to each other. The -ivity suffix of relativity treats relation as a verb, not a noun. What we observe is that in measurements where distance and time are precisely recorded, the classically held immutables of space and time actually bend and warp to reflect the presence of mass, gravity, and velocity.

I think that this is what shocked the world about Einstein’s vision. He conceived that the metric itself, the abstract ‘rigid body’ of measurement which comprised the firmament of classical mechanics…that infinite set of Cartesian coordinates actually warped its contours around things, not the other way around. The plenum of space and time is only a measure of variations in scale and frequency among repeating effects that were happening to objects. The universe was not something happening in an empty box, it was boxing itself from the inside out.

Special Relativity showed that the relativity of uniform motion observed by Galileo and the classical notion of invariant time had to be extended to accommodate the absoluteness of the speed of light. Einstein’s four dimensional space-time ‘mollusk’ describes what is understood to be an invariant space-time interval. Why is the speed of light absolute though? What mechanically makes time dilate or length contract?

If my view is on the right track, the reason why the speed of light is absolute is because light is not a thing, it is the sensitivity of matter across its own created distance. The reason that Relativity works is because the universe makes sense of itself, and is ignorant of itself on every level. This is what relativity and perception are all about. It is interesting that the deepest truths of Einstein and the deepest truths of Quantum Mechanics both have to do explicitly with measurement. Einstein’s Relativities challenge common-sense notions of the separateness of space, time, matter, and energy, and of the nature of velocity while QM deals in probabilities and uncertainties associated with measurement of complementary variables (like position and momentum). We are talking about the limits of measure in both cases, and transcending immeasurable conditions with new strategies of measurement.

To say that Relativity makes sense is accurate because we have an idea of what it means for things to make sense already. Knowledge is a validation of our public facing senses with private sense making, or vice versa. We model the movements of massive bodies in accord with Einstein’s curved space equations, but Einstein did not believe that space was literally curved, or that space was a thing at all. Curved space is a metaphor. What is curving is the statistical results of experiments where the behavior of matter in one frame is measured against the behavior of matter in another. This is the bare-metal reality of our observations. Physicists use instruments made of matter to cause and measure changes in matter. Through those measurements, we have inferred entities such as “energy”, “gravity”, “forces”, and “fields”, but we have only matter to tell us about them. Our perception relies on matter’s relation to matter, it’s relativity, to perceive conditions in remote inertial frames.

This is not an endorsement of naive realism. Certainly it is useful to model energy as a separate entity from the matter which collects and projects it, however it remains impossible to inspect energy in public, without the aid of a material instrument such as our body, and a mode of perception to detect it and render it locally in some aesthetic modality. Perception is in one sense a mirror image of relativity, in that relativity is an impersonal view of public perspective and perception is a personal view of private relations. In another sense, perception is merely the private version relativity. The same principle which allows the coffee to stay in the cup on the train can be understood to be literally the same inertial principle which maintains the worldly realism of our experience. Inertia is the indifference of sense, the comfortable ranges and tropes which contrast with novelty and disturbance.

By turning General Relativity around so that it can becomes Proprietary Relativity, a whole new way of making sense and measuring the immeasurable can be glimpsed. While it has always been implicit in the inertial frames and ‘observers’ of physics, the framing itself has never been examined properly, as far as I know. We take our own personal orientation for granted most of the time, (especially when we are overseeing an abstract equation or model of everythingness), but to model everythingness absolutely faithfully, we would need to include this very strange, but very ordinary state of affairs that we know as ‘being here’, or ‘our presence’; consciousness.

It has been the hypothesis of MSR that as far as physics is concerned (which can only tolerate a very dim and narrow view of consciousness right now), the function of consciousness should be approached first as the minimum ingredient to provide the possibility of privacy, relativity, and inertia. A vector of orientation and perspective. This is the unspoken assumption of any observer or inertial frame, that somehow there has arisen a capacity to discern a here from a there, or a now from a then. MSR tries to explain the difference between (here, now) and (not-here, not-now) in terms of public and private ‘verses’. These verses are aesthetic contexts which provide mutual contrast for each other. It is the unfortunate complexity of the human experience, with its massively redundant population of historically recorded lifetimes, bodies, and bodies within bodies within bodies (organs, cells, molecules), which obscures the purity and simplicity of the private-public relation. It is not a dualistic relation however, it is a reflexive or Ouroboran relation. The private feelings and experiences of one inertial frame are the public bodies and energies of another, sufficiently alien frame.

Having a body which is subject to conditions on the molecular, cellular, and somatic levels of public interaction gives us cause to think that these interactions are producing ‘us’, whereas my conjecture is that our bodies reflect the totality of our lives (and the lives of our entire species, of all life, and all phenomena dating back to before the dawn of life) from a particularly truncated and relativistic perspective. The body is a human life looking at itself askance through the narrow slit of its own relativistically disintegrated presence.

This essential ingredient is the necessary piece to the puzzle. It allows us to recognize that this universe not only one of theres and thens, but of here and now. Einstein famously said that he did not understand now, and that makes sense since his is the perspective most grounded in the ‘other’ – in spacetime. Sense is not an abstract scalar quantity, property, or configuration, but it is the concretely real capacity to feel, sense, or detect, even though it is both non-local and non-non-local. It is not a field or an energy, an ether, an elan vital, or any other substantialized presence. That would be redundant, since sense is presence already.

Just as Einstein relocated the universal process to electrodynamics rather than Newtonian mechanics, MSR relocates the electrodynamic process itself to a sensorydynamic milieu, a milieu which is absolute, and which presents uniqueness and originality as its product. In short, Multisense Realism posits an equivalence between locality and perception, and between perspective and equivalence/non-equivalence itself. Sense is how things seem to be, and seeming it turns out, can only be more fundamental than ‘reality’.

The notion of inertia is expanded under MSR, so that it implies a tangible experience of expectation and continuity. Inertia is the sensory capacity of context and framing. This is the stuff of worldly realism. An accumulation of qualitative semi-signs and partial presentations which is beneath the formalism of literal semiotic signals. These fundamental references cannot arise purely from bottom up mathematical relations, but rather are recovered or discovered from the totality as a whole. This concept has been developed before many times, (e.g. Bohm’s Implicate Order, Sheldrake’s Morphic Resonance, Indra’s Net, etc) but generally with a holographic flavor of non-locality. Things simply have a way of coming around again and again. With the MSR concept of perceptual inertia, perception events are carved out of the monad of eternity. Personal perceptions are fundamentally voids, bubbles within the singularity which make it seem like a multiplicity from inside the bubble. Indeed, the bubble itself is the quality of seeming divided or disconnected, a finite flavor of here and now which is suspended in a frozen diaspora of theres and thens. “Laws” are the constraints which are experienced in one inertial frame because it is nested within an event which has already happened. A smaller now cannot escape from the experience which birthed it, in which the former becomes eternal and the latter becomes the instantaneous. Relativity, gravity, inertia, and perception are all different aspects of the same law-giving realism. Ratios borne of qualitative experience, and reborn through experience which has been condensed – quantitatively deferred.

Updates to Pretentious Mystical Formula

July 23, 2013 Leave a comment

Supreme Ultimate Grand Unified Formulation

The MSR model of the universe can be expressed simply in single formula and mapped schematically in the frame set view below:

frameset

The list on the left hand side describes the “Entropic Frames”, so called because they are governed by entropic tendencies of matter divided across public space. At the top, (H←d) represents this relation, with distance d expanding in one direction only as entropy H perpetually grinds down coherent differences into incoherence and indifference. Originality and uniqueness dissolves into generic multiplicity, or at least it appears that way on this side of the cosmic balance sheet.

The role of distance d or scale is to make localization tangible, allowing larger, denser accumulations of mass, dispersing particles and also collecting them as massive objects. From an information entropy perspective, d would be understood as the mismatch of sense ranges across gaps of unfamiliarity (the metaphorical sense of ‘distance’), which leads to a loss of intelligibility and the perception of insignificance by disproportion of magnitude. It is proposed that the magnitude of this mismatch increases logarithmically from the microcosmic scales, so that what is perceived as space on the macro scale is the summary of communication/identification failures on lower levels. H←d is the attenuation of significance and also depletion of autonomy or motive.

“ωª
At the bottom left, ωª denotes that frames on this Western side of the frame set are bottom-up, existential, and nested within each other telescopically. This nesting by literal metric scale is represented by ª. The intent here is to refer to all of the physical scales of functional interaction, from the microcosmic to astrophysical, as well as the sub-physical principles of logic, mathematics, and quantity which they embody. The reductive, deterministic sensibility which is governed by indifference and consciousness-less is represented by the upward arrow (), for bottom-up causality. This is the arrow of unintentional effect. In MSR, the totality of the Western conception of the universe is reduced to the formula

ωª (H←d)

The right hand side of the chart (the Eastern or Oriental half) and reverses the unintentionality of ωª .  In the public “Western” half of the chart, quanta is seen to be unintentionally building the universe probabilistically, without effort or awareness. The opposite is true for the view from the perspective of the actual participant in any given experience of the universe. The natural or naive perspective, so alien and repugnant to science in this phase of its development, is difficult to even consider as a legitimate phenomenon without risking ridicule. This should not be considered a scientific view. In fact, all functions of physics or mathematics begin with the unacknowledged presence of an observer. This observer is generally reduced to absolutely minimal significance – a single abstract position or frame of reference. Einstein saw that this was in fact only a theoretical device, and that the conditions of the observer are actually critical to the function of all physics. It is my contention that General Relativity did not go far enough, and that subjectivity is not only a real feature of physics, but that it is the primary feature of ontology. The fact of subjectivity, and its existence in the universe, literally changes everything, and the universe which contains even a single subject is the only universe that has ever been or can ever be. Physics exists within sense, not the other way around.

The guiding principle of the Orienting half of the chart then, is not the sequel to the half which exposes matter and space to subjects, but it is “ºt”, which is the original and authentic principle of top down significance and intention which precedes all spatial extension. Before there was unintention, there was intention, and before there was intention, there was sense. “-ℵ↔Ω” tells the story of sense and motive, oscillating beyond time. -ℵ plays on the use of Aleph numbers to denote infinite cardinality in mathematics. In MSR, negative Aleph stands for the underlying coherence which transcends all cardinality, all separation, and thus is the ground of being for all ‘thing’-ness and ‘it-ness’. -ℵ is ‘phoric’, the carrier of meaning and presence. It is consciousness beneath even qualia (which is generated through the ordinality of experience, which is related to significance, which is here labelled º)

Rather than distance and entropy, phenomena on the right side is governed by the opposite principles; difference, aesthetic participation, and motivation by both promise (positively charged significance º) and threat (negatively charged significance º). Just as the universe has developed different frames on which the drama of existence takes place, MSR speculates that every experience in the universe is part of a single overall experience. This proposed maximum inertial frame, known as ॐ, stands for the Absolute, or Totality, but has many other names in mystical and philosophical traditions, including Brahman, Tao and Ein Sof.  The Ankh sign is related as well, but for those who are not interested in such concepts, the Absolute can be understood simply as ‘Eternity’. A key proposition of MSR is that the Absolute is one and the same as -ℵ, although from our vantage point, the Absolute is the accumulated totality of all sense. In the strange mathematics of singularity and infinite cardinality, they are actually the same thing in the absolute sense and not the same thing in the local sense. I use the = sign also to denote sense, as a deep understanding of what that sign means gives good insight into sense itself – the translucence of multiplicity and the unity of translucence… mystical, perhaps, but no more so than the exotic ideas which populate theoretical physics and cutting edge mathematics.

The Supreme Ultimate Grand Unified Formulation specifies how the Absolute modulates, attenuates, and diffracts itself reflexively to arrive at an ‘orthomodularity’ or juxtaposition of public and private verses of itself (sense).

⊇ { ((-ℵ↔Ω) ºt) ⊥ (ωª (H←d) ) }

⊇”
This sign is used to denote ‘superset or equal to, which is a good way of describing the relation of to the diffracted parts of itself (which I call ש also) that make up ‘everythingness’.

Because sense insists rather than exists, and the local sense is both identical and non-identical to the Absolute, “ℵ↔Ω” refers also to the totality of states of consciousness, aka the Multisense Continuum; the range of richness of perspectives, meanings and experience.  On this higher octave of collective sense, the Aleph symbol (-) refers to the maximally transcendental state of consciousness, in which personal significance appears  fused with the Absolute, and the presence of eternity aesthetically saturates experience. This psychedelic state, in which the ‘psychic aperture’ is blown wide open, permits a liberal superposition of eidetic-metaphorical contents. The Omega symbol (Ω) represents the converse extreme of the subjective spectrum. Where is personal fusion with artistic and trans-rational dimension of the Absolute,  Ω is the impersonal rapture of science. the canon of literal forms and ideal functions, Platonic ratios, and arithmetic-logical truths.

Getting back to ºt in this higher context, participation adds something to the frames on the right side which are lacking in the Entropic Frames. Beyond mere differences in scale which sequester the macro from the micro, the hierarchy which has been dubbed the ‘Holotrophic Frames’ presents a completely different, though related kind of nesting. The Holotrophic Frames cut across all Entropic levels vertically. Experiential ordinality, º  refers to the elevation of qualitative rank, rather than quantitative ‘file’, so to speak. This elaboration of significance and awareness is made possible through the sequential continuity of experiences (time). Phenomena like color and music are testaments to the pervasiveness of sense, and its perpetual coherence which clothes itself in new experiences that carve themselves out of eternity. A universe which contains humans presumably contains the potential for experiences which are more fantastic and more awful than a universe of only simple organisms or inorganic systems.

“⊥”
reflects the orthomodular/perpendicular nature between the private-phoric-trophic (“Oriental”) side of the equation and the public-morphic-metric (“Western”) side.

Rosetta Codex

July 21, 2013 Leave a comment

Rosetta_codex

Following up on the Tree of Life post and MSR Legend post.

Multisense Tree of Life

July 21, 2013 12 comments

MSR_Tree_of_Life_final2B

Multisense Tree of Life

I noticed that this formulation was starting to take on Kabbalistic dimensions, so I put it into that form. There’s some new propositions to consider here that have come out of this. Beginning with sense, which I symbolize as -ℵ (negative Aleph) and as =. This is the fundamental concept of MSR and the idea of ℵ in mathematics as cardinality fits with this definition, since equality ‘is equal to’ anti-cardinality. Sense is the unity which underlies all multiplicity, so that it can indeed be thought of as a kind of negative cardinality – not unity, but pre-cardinality.

Moving up and to the right from sense, there is Qualia, now defined as -ℵ/ש (Aleph over Shin), where ש (Shin) refers to the diffraction of the Absolute ॐ (Om). This means that Q = -ℵ/ש or, private sense is the sense of a share of eternal being – it is “a” being. In Leibniz terms this is a monad, and it is also the origin of origination, and of the number 1. From these two entities, we have the two parts of the Absolute, which mathematically would be “=1”. Eternal being is the likeness of a being, i.e. the ability to pretend. (Insert Joseph Campbell’s myths and Carl Jung’s archetypes, shamanism, imagination, etc..,) Fiction is ‘like something’, just as Qualia is what it is like to be, or what being ‘seems like’.

Rounding out the primordial trinity from sense along with Qualia is Quanta and Motive. I call the Absolute ‘Qua’ to symbolize its relation as the reconciling parent of Qualia and Quanta. Quanta (ω, lower case omega), here meaning the essence of computation, is given the formula √(ℵ),(root of Aleph). This works surprisingly well. Originally I was going with 0.00…1 and then 0.x to represent Quanta, to specify that Quanta is always the tiniest fragment of Qualia – the drive toward absolutely monotonous precision, but always beneath the threshold of unity, of wholeness. All quanta are parts and abstractions; information-theoretic rather than aesthetic/sensory-motive.

This ended up working well with √(ℵ) (root of Aleph) as it makes clear the complementarity-antagonism with Quanta and sense. Computation is the essence of cardinality, of difference. The stepped reckoning of mechanism is an impersonation of sense, it has no capacity to negate the separations and to build feeling from fragmented quantities. Since negative Aleph (-ℵ) corresponds to 1, then Quanta would be the square root of -1, or i. I used the symbol >.< as well, to denote the clipping of sense through measurement: digitization. Quantification is fantastically useful because it paralyzes whatever it fixes its gaze on.

Motive, the third leaf of the sense trinity, has the formula ℵ±ש (Aleph plus/minus Shin), which emphasizes its similarity to Quanta and Qualia but with an irreducible difference, will. Will is the ± (plus/minus) which requires a participant to end what sense started (thus the use of Ω, Omega). To have a motive is to de-cide, to kill off all options except one. This is the ‘waveform collapse’ of QM, but it is also ordinary ‘free will’. Will is the connection between unconscious cardinality and the Absolute. We don’t know how to make our body move or our how to focus our mind’s attention, we simply become our mind or body and the universe does the rest. There is a cost to our efforts, however. In the drive toward Significance (Solitrophy, Φ), entropy is born.

The unchosen path of Motive becomes the unintentional twin of Significance. Significance, -ℵ² (Aleph squared), while mathematically would equal ℵ (Aleph) as 1, there is an irreducible numinosity to the power relation. Significance holds Q not only as the sense of one quality out of the Totality (ש) (Shin, Qua) but it holds one Q as equal to any number of qualities or meta-qualitative relationships. This is semiotics. Not just = but =². Not phoric (sense) but meta-phoric. Quanta is not phoric but metric – it takes the ² nesting of Significance (Σ) (Sigma) but negates the feeling, leaving only the essence of that figurative quality. Significance is sense squared, Quanta is the square root of pretend sense, the meta-phor is inverted. Figurative language is loose. It draws from associations from within the Totality. Quanta is the opposite, drawing from strictly disambiguated logic. It has no phoric or morphic content, no feelings or forms, only the skeletal coordinates associated with them.

If Significance is like the universal bank account of metaphors and of experiences which have meant something in particular, then Entropy is the compost heap of all of the unchosen and unchoosability in the universe. It’s symbol H is taken from Shannon’s Information theory, and its formula here is ॐ/-Ω, (Om divided by negative Omega). Using the ॐ Om rather than the ש Shin is to emphasize that this relates to the ‘return trip’, the catabolic, arterial part of the cosmic circulation. Shin has more of a sense of the diffraction and creativity of the whole. With Entropy, it is the Totality’s raw, untamed nature which is divided by negative motive. This correctly applies to the nature of Entropy as indifferent, literally and figuratively. No motive. This is where the universe doesn’t care.

Between H of Entropy and Σ of Significance winds the Φ of what I call Solitrophy. Solitrophy is what makes the difference between something that can care and something that can’t. Burning a pile of garbage and burning down a town might produce the same amount of energy and entropy, but burning down a town has a human cost which doesn’t show up on a spreadsheet. As aesthetic significance accumulates, the range between one outcome and another increases. A human being has more at stake, simply by being a human being with a vastly rich aesthetic experience, than it seem like an ant has, or even an anthill. Solitrophy describes this great anchor of all sanities, and builder of worlds (I call them, perceptual inertial frames or castes).

This leaves Matter, Energy, and Qua itself. Matter and Space are listed together, as are Energy and Time. This is to emphasize their relation in MSR, teasing apart their differences rather than conflating them relativistically. The difference between time and space is Solitrophic. It doen’t show up in physics, because physics, by definition is conducted to reduce Solitrophy to an absolute minimum. Physics is asolirexic. Here. Space is defined ω+H and Time as ω*Φ, so that space is about entropy’s quantitative expansion and time is about the quantification of the growth through Solitrophy. The effect of Quanta on Φ is to limit the ‘size of the now’ – the frequency and range of memory of any given participant. Space and time are perpendicular, so that all of eternity is represented spatially by Quanta’s filtering of sense, but that representation is a vanishingly thin slice. Space, by comparison, allows access to the entire continuum of scales which have been accumulated through Solitrophy, but not in a way which allows us to experience it directly.

Matter’s formula is Σ*H, describing mass – the significance of Entropy. As everything is reflected and juxtaposed within MSR, Matter, mass, and space are aspects of the same thing, They are the unintentional, automatic consequences of all spatial scales, collapsed into a single scale. That’s how you get bodies which collide on one inertial frame, but pass right through each other if they are relevant to vastly different scales. This is obviously a rule of thumb – just a way of understanding how space is really an artifact of matter’s sense of its own non-sense and how time is about how functional tropes (routines), constrain and define energy. Energy, therefore, has the formula Ω ± ω (Omega plus minus lowercase omega), with Ω being Motive, now here given another nesting (Ω is already ±. so Ω ± is ±±) and ω being Quanta. Energy is a motive to motivate, or perhaps from to motorize, i.e. to translate a private effect publicly. The Quanta here emphasizes that this translation from motive to motor involves modulating both the frequency and the amplitude of the effect. Energy turns motive effect into work and power.

Finally, the crown of the tree, is Qua. I have covered this a lot already, but here the relation between sense, Qualia, and the Absolute can be seen. If sense is =, and Qualia is 1, then the Absolute is ‘=1’. The inclusiveness of the Absolute is total. It is the largest possible inertial frame. Our personal experiences are part of the whole, and the whole is every part of us.

MSR Legend 3

July 20, 2013 Leave a comment

msr_legend_321

One more of these for tonight, as i’m still in a semiotic frenzy, as I’m sure you can tell.

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