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MSR Schema 3.3

November 13, 2016 1 comment

msr_gen3-3

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

November 7, 2016 Leave a comment

1-thefirstever

This article that went around last year is misleading on several levels.

1. It’s not a photograph, it’s a synthetic/graphic image generated by calculated statistics.

2. It’s a composite of many measurements, not a capture of anything like light.

3. We have no way of knowing whether we are measuring the objective ‘particle nature of light’ from electron collisions, or whether we are just objectifying the collective sensitivity of the instruments we are using.

For example, if all that we had to tell whether an object existed was experiments measuring someone’s eye movements, we could not tell the difference between an eye that was looking at a moving physical object or an eye that was looking at a graphic pattern that was purely visual. We could be looking at atomic REM patterns and thinking that we’re looking at a subatomic world.

Since there is no way, rationally, to tell the difference between a consensus of shared sensations and an object detected through sensation, it is my hypothesis that realism itself breaks at the classical limit. We think that quantum physics tells us that the classical limit is a hologram, but it makes more sense to me that quantum theory breaks realism and projects a world of non-sense non-objects in public space when we are really looking at the inflection point of subjectivity on a distant scale. It is quantum physics that is a hologram, not nature.

Physical existence is consciousness which has been cooked by the entropy of relative unconsciousness.

November 6, 2016 Leave a comment
LRM: Can you please explain?

Craig Weinberg Think of consciousness as the raw cookie dough which comprises the totality of nature. Nature as I’m using it includes thoughts, imagination, dreams, fiction, etc. It includes the experience of the thought “square circle” but it does not include the referent of that thought as that referent is purely artificial/unnatural/logically impossible.

To get from this raw set of experiences to experiences which are ‘physical’, i.e. which persist in a tangible sense (literally, we can experience a sense of touching them, or touching something that can touch/hold/collide with them), I propose that there is a hierarchy of layers of disconnection or dissociation in which direct experience becomes increasingly indirect.

The dream of the person is not composed of the function of the brain, rather the brain is the set of sub-personal dreams which have become partitioned off in the formation of personhood.

Think of how language begins…we have the personal experience of learning the alphabet and how to use letters to spell words. We become so good at reading letters that it eventually becomes second nature. The personal experience now evolves into an experience of taking in entire sentences of words, while the piecing together of letters to form phonemes in our internal dialogue is relegated to the sub-personal. There is now a layer of entropy…a leveling of insensitivity which insulates our direct attention from those less-relevant experiences which are nonetheless occurring at a lower level.

Extrapolating on that, imagine that over billions of lifetimes, and countless pre-biotic experiences before that, the sub-personal content has been subjected to this kind of objectification so many times that the sub-personal quality becomes impersonal…shared only through a geometrically summarized protocol of frozen touch…tangibility through quantification or maximally layered entropy of tactile sense. Visibility begins to recover some of that loss of sense by partially removing the tangibility restriction, such that there is an intangible medium for re-connecting with tangibly disconnected experiences. That intangible recovery of the disconnected tangible is the parent of space, time, and light. It is “c²”.

LRM: “So.. consciousness is a kind of sum of an increasingly indirect references??”

It is that, but it as also the direct ‘ference’ itself. Consciousness is the sole primordial absolute. It is the the necessary ingredient of any and all possible phenomena, including possibility itself.
SW: “It seems that consciousness is not so much layered through the body or the physical (though this may certainly be something that happens) but, rather, it is our conceptualizations that provide layer upon layer. I think these conceptualizations happen precisely because we are not embodied enough, like an existential terror that keeps us from fully feeling and we insulate ourselves from the terror of embodiment by adding layer upon layer upon layer of insulation between ourselves and how we experience our embodiment, primarily through conceptualization.
You use language as an example – language used to refer to the world in which we live – it was a direct representation of that world. Now language is seen in shapes that have no meaning in and of themselves except the way we string them together. “A” is completely meaningless until we give it meaning. Whereas a symbol like a tree has meaning without us doing anything to it.
Our efforts to not be embodied can be seen in virtually every aspect of society. And by embodied I mean to feel ourselves as our bodies and the chemical bath of emotions and the intuition and connectedness that comes from physical form and for this experience to have primacy over the conceptual layering we do that is driven by our inability to deal with our embodiment.
It seems to me that we are only really conscious when we are able to be in our bodies without adding layers to our experience.
Perhaps it is two sides of the same coin? I don’t know.”

Craig Weinberg Yes I think two sides of the same coin, or to try to be more precise:

Consciousness in general* creates the experience of bodies and physical matter in the first place through layering sensitivity gaps** but when we, as human beings, expand our consciousness we become more fully aware of our humanity, which includes the direct experience of the world through the body and of the body itself.

I agree with you on language, although I would not automatically assume that it begins as a way to talk about things in the world. I think before that it begins as a way of imitating each other’s natural gestures. It probably developed in both the inner and outer direction at the same time, allowing us to communicate our feelings and call and sing to each other as well as to call each others attention TO some event or condition in the shared world of our bodies.

“Our efforts to not be embodied can be seen in virtually every aspect of society”

Absolutely. I see this in a deep historical context…the swing from nature shamanism to poly and monotheism to dualism to deism to atheism/anti-theism. The pendulum swing in philosophy corresponds to the political and technological swing Westward. The rise of capitalism was concurrent with the rise of physicalism, not coincidentally, but necessarily. The dis-Orientation (Orient = East) toward the world of the body and Copernican anti-centricity has to do with converting the primacy of subjective kinds of feelings into secondary ‘properties’. This relates to the sense of property, as the proprietor herself becomes the ghostly ‘owner’ of a body and of material positions.

Here’s where the trouble begins…the immateriality of ownership is projected onto objects, the trading of which is facilitated by a super-object…”currency”. Money then becomes smaller and smaller, more and more abstract until it has reached the state of purely symbolic, immaterial disembodiment. All this to say that we don’t just want to be disembodied, we want to become money. Money is always welcome. Money is always loved and appreciated. It never goes out of style, it never cares what anyone thinks of it…it can do most anything and anything it can’t do it doesn’t value. Money is our human social counterfeit essence…our ultimately refined sense of insensitivity. Through this ‘love of money’ we seek immortality and an escape from both the body and the less-than-omnipotent mortality which comes with it.

*(Consciousness in general = what I call “pansensitivity”, and others call nondual fundamental awareness)

**(Sensitivity gaps = what I identify as the ultimate source of entropy)

QM, Perception, and Reality

October 16, 2016 Leave a comment

What is a property such as colour in the absence of context / environment and in the absence of observation? Can properties exist independently of context and / or observation? Could what we call illusion be more real than we think it is (or could reality be less real than we think it is)? “

https://www.facebook.com/CrackingTheNutshell/?hc_ref=NEWSFEED&fref=nf

This is the key to the whole thing. I would agree that color always appears within a wider context if that context is ‘lighter/darker’ or ‘contrast’ or other colors, however I would disagree that it must always appear in a context which is larger because of conceptual relations.

When we push on our eyeball (um, with the lids closed), we can see color without any context other than the default color of our closed-eye visual scope. We are not looking at a thing which is blue/green (in my case), we are looking at the visual field presenting itself with a specific phosphene hue which stands out from the background hue.

This is a first step toward understanding how reality is derived from realism, which is a potential derived from the accumulation of perceptual qualities. Perception is not derived from reality, only from larger scales and scopes of (non-human) perception.

First Consciousness or Reality?

October 1, 2016 2 comments

When answering the above question, please provide definitions for reality and consciousness because I’m not even sure I fully understand what they are. Thank you.

These are my understandings and should not be taken to constitute knowledge which is considered consensus science or philosophy. These are conjectures offered to inspire a deeper understanding into the nature of consciousness and reality.

Reality = Conscious experience in which relative qualities of realism are present. These qualities typically include persistence in memory, coherence, non-contradiction in causality, and shared pervasiveness, however we know that in a dream, even the most surreal conditions can be taken for reality. From this we can conclude that while on one level we believe that reality is based on qualities of realism, consciousness can be spoofed into assigning realistic qualities to any experience.

Logically we might think that the experience of waking up is what creates the difference between reality and dreaming, and that our waking life is simply a dream which we have not yet awakened from. There is another possibility, which is that our personal consciousness is part of a larger hierarchy or holarchy of conscious experiences, such that our sense of waking as being conscious of that which is finally and authentically real may be a sense which is as real as anything can ever be.

Consciousness = All that is not present in complete unconsciousness. We can use a lot of different terms to specify limits on this or that aspect of conscious experience. We can talk about awareness, perception, feeling, sensing, etc, or attention and being awake, being alive. In my view the point is not to make the subject more complicated but to distill it to its essence. We know what unconsciousness is. We know what general anesthesia is.

We can look at a term like ‘local anesthetic’ and see an intuitive connection between numbing of sensation and the annihilation of consciousness in general anesthesia. Between and opposing these poles, we can triangulate a term like ‘aesthesia’ or ‘aesthetic phenomena’ to refer to all that exists which is contingent upon the presence of direct presence of sensory perception and participation. Sense can be understood as the content of all experience, including thoughts and ideas, but not limited in any way to human beings, biology, or physical substances.

The point of a term like ‘aesthetic’ is to make a distinction between experiential phenomena which are indisputably concrete and anesthetic phenomena such as physical forms and logical functions (physics or information processing), which are, as far as we can ever know, hypothetical and abstract. We cannot know physics except by an indirect experience through our body and we cannot know information except by an indirect experience through our intellectual contemplation. Both of these are dependent upon conscious powers of perceptual participation and comparison.

To answer the OP question then, we must first completely sever any connection between consciousness, reality and the particular context of human beings so that consciousness as sense-perception/motive participation can be fairly considered alongside the other possibilities of physical mass-energy/space-time/force-field and information-theoretic form-functions/data-processes. If we fail to detach consciousness or qualia from the human experience then we are not comparing apples to apples. It would be like mistaking all forms of matter for parts of our physical body.

Next, we should see that there is no reality which cannot be dreamed. Lucid dreamers report that their dreams can be examined in excruciating detail and can contain experiences which are indistinguishable from waking reality. We should also leave the possibility open that even though our final reality could be a dream, it still could be different from any other dream. This difference could be an authentic sense that waking life is not any dream, but the only dream which is shared by all conscious experiences. It is the dream which counts more than all others because of its shared access, and because of the significance which is accumulated in a universe of experience which is felt so intensely for so many, for so long a time. I consider significance to be a concrete metaphysical feature – an aesthetic saturation which underlies both the privately impressive power of symbolic and archetypal phenomena and the publicly expressed power of energy, mass, matter and gravity.

Significance manifests tangibly as an arrest of motive effects, a slowing or marking of time and intensification of attention. The physical universe is a view of significance – the persistence of all experience as viewed from an anthropocentric scope of sensitivity/insensitivity. It is collection of many layers of limits of our human awareness which we see as the gaps between ourselves and our mind, brain, body, and universe of bodies. If our awareness were to expand to a transpersonal scope, we would appreciate directly that consciousness is not only a human phenomenon, but the only possible phenomenon which can make any and all other phenomena possible.

Without physics or information, we can still conceive of a universe of raw feelings, colors, sounds, etc. There could still be a dream in which things like matter or narrative activities could be present. Without consciousness/qualia, we can fool ourselves into thinking that a universe of Reality could ‘exist’ but when examined more carefully, our notion of ‘existence’ unravels into a purely abstract, faith-based concept which seems likely to me to be derived from our subjective sense of separation within consciousness rather than an objective sense of objectivity.

When we ask why something which we imagine has no experience, like a stone, it becomes a problem to rationally expect that any sort of experience should develop at all. A universe which is a physical machine cannot include immaterial feelings and thoughts without support from physics. A universe which is immaterial ‘simulation data’ also cannot include real aesthetic qualities other than the literal qualities which constitute each separate switch or branch in the data-processing substrate (be it material or otherwise). If we include conscious experiences as ‘emergent properties’ of either physics or information, we have become guilty of chasing our tail. Since the purpose of reducing our model of nature to a single phenomenon is to rationally explain every phenomenon with that single phenomenon, resorting to emergence amounts to inventing an unacknowledged second substance which has no rational connection to the first.

The solution to this in my view is to begin with the single phenomenon of sense (pan-aesthesia or pansensitivity) as the Absolute. From there, we get principles such as symmetry and reason with which to identify relations between physics and information as a Hegelian dialectic which reflects, rather than produces the original thesis of sense. Sense is the thesis, physics and information are the dual-aspect or double antithesis (antithesis of each other and of sense), significance is the synthesis, and entropy or insensitivity is the antithesis of the synthesis (the shadow of the thesis within the thesis). Because this quadruplicity is absolute, if we call it panpsychism we must be careful not to confuse it with what I call promiscuous panpsychism in which every thing, such as stones or signs have consciousness. Under pansensitivity, every “thing” is an appearance of consciousness within itself. We are not a body which has become conscious, we are a conscious experience which has foregrounded itself by back-grounding other conscious experiences as bodies.

In my view, a stone is what we see through the sense perspective of a human body in an anthropocentric timescale. In its native geological-astrophysical timescale, the events associated with the formation of minerals and planets are as dynamic and creative as biology or psychology. We see a stone because our sense of the experience which stretches back billions of years is frozen, relative to the scale of our own human experience. To us, it is a stone. Without us, there is no stone, only an aesthetic dream which speeds along at sampling rates too extreme for us to sense personally. The mineral level of experience is both too fast on the molecular level and too slow on the interstellar level for us to relate to directly.

The relation between a medium-rate human experience and an extreme-rate inorganic experience is presented as a truncated and collapsed aesthetic: as classical physics; density, mass, gravity, persistence of linear duration and causality, etc. Our human experience is nested within a deeper biological-zoological body experience, which is nested within a deeper organic-chemical experience, which is nested within a deeper inorganic-astrophysical experience.

Each of these nested ‘gears’ is concurrent with our own, even down to the Big Bang, which is eternally present as both an event in time and as the diffraction of sense into physical and psychological phenomena from beyond time. In this way, the Absolute is itself in ‘superposition’ of being sense experience which is becoming more significant sense experience by its diffraction as the physics vs information duality. This duality can be seen on the quantum scale as entanglement and contextuality. I think that entanglement is the parent of space and physics, since non-locality is a contrast against locality. For space or distance to exist, there must be a parallel, simultaneous relation which juxtaposes a non-local experience of ‘here’ with multiple experiences of ‘there, and there’. For time or causality to exist, there must be a serial contextuality in which a de-contextualized or immutable time-traveller is defined against the context of its ongoing mutable experience.

The physics-information duality shows up in relativity also as energy is defined in terms of spatiotemporalized mass (E = mc²). Energy, as the capacity to perform work is, in my view, the event horizon of conscious participation as it makes its teleological impact on what has been perceived. Energy is the footprint of subjectivity upon the subjective perception of objectivity, as it expresses the motive power to cause significant effects (or effect increasing significance). Gravity is the shadow of E = mc²…the significance-masking effect which we can conceive of as both physical entropy and information entropy. Gravity is the collapse of former significance in a given frame of reference which results in an increase in mass and aesthetic ‘seriousness’ of what remains.

To sum up: Reality is what consciousness finds serious and significant. It is a relation between the local frame of perception (such as a human lifetime) and the larger frames of reference in which that frame is nested (the history of the human species, zoology, biology, chemistry, physics, and metaphysics). In this relation the relative insignificance of the local frame is presented as a heightened quality of significance of the distal frames. We are thus presented with a way to use our limited consciousness to partially transcend its own limitation, by recognizing its own incompleteness as a material fact. This is ironic as it is the unbounded, absolute power of consciousness to transcend itself which gives rise to the nearly-absolute boundedness of realism into ‘Reality’. In other words, reality seems real because consciousness needs to become partially unreal to itself to create realism. Realism is the local appearance of phenomena beyond local appearance: Non-local consciousness (pansensitivity) as localized, decontextualed, de-sensitized, mechanics.

Reality is the way that consciousness creates the possibility of greater and greater enchantment through the appearance of disenchantment.

 

 

Force and Will

September 18, 2016 Leave a comment

Somebody just told me I have free will.

Interesting.

I’d just like to know what force I am manipulating inside of my brain in order to maneuver neuronal molecules around by choice.

I think that there may be no ‘forces’ other than nested levels of will. Direct participation in our native frame of reference is self-described as a human, personal will. What is will? It is the self-evident, irreducible affect of effect: The feeling of doing. The inertial resistance to will translates to ‘mass’ when we turn it around hypothetically to be viewed as if it were an exterior phenomenon.

To be more scientific about it, will can be understood as the Participatory end of a Perceptual-Participatory phenomenon or ‘PPP’. This should be our anchor for a natural model for nature as nature ultimately begins and ends with some aesthetic/perceptual presence which includes a perception of participation.

Here is a diagram and key of the different relations of PPP as it is reflected into its various permutations. Note that symbols * and # are used to denote the conversion of directly sensed experience into transcendental or abstract influences respectively.

tumblr_inline_odnr9derfa1qe3q3v_500

Teleological/Signifying Levels

* – Transcendental
T- Transpersonal
P- Personal
S- Subpersonal
I- Impersonal
#- Abstract

*** = Absolute (Consciousness)
T-P** = Transpersonal (Inspiration)
T-PP* = Interpersonal (Thought)
P-PPP = Personal (Awareness)
S-PPp = Subpersonal (Feeling)
S-Ppp = Sema-phenomenal (Sensation)

Teleonomic/Entropic Levels

I-###= Infra-Impersonal (Quantum)
I-p## = Deep Impersonal (Energy)
I-pp# = Classical Impersonal (Matter)
I – ppp = Natural Impersonal (Body)
I – *pp = Far Impersonal (World)
I – **p = Ultra-Impersonal (Universe)

When our native frame of personal awareness (P-PPP) is influenced by a lower level (S-PPp and S-Ppp), it is perceived as increasingly beneath or behind our control. We call these urges ‘subconscious’, but they are more properly ‘subpersonal’, as we cannot be sure that the appearance of subconsciousness is not a relativistic lensing of our Personal level of experience. From the absolute frame of perception, all levels are experienced consciously, so that there is no such thing as sub-consciousness, only consciousness at a sub-personal level.

We are individual people who have emotions and sensations, but we are not emotions or sensations ourselves. The hypothesis offered here is that what we experience as emotions or sensations are experienced as the self or instead of the self on the sub-personal levels of consciousness. When we see a flower and experience an emotion, what we see as a flower is actually the body of a sub-personal experience which may be a species-wide entity which recurs continuously over millions of years rather than momentarily over a single human life. It is crucial to factor in timescale anthropocentrism. Our emotional response to seeing a flower is the tip of the iceberg of an emotional state which persists on an entirely different frame of reference than we do because it’s world is a different world from that which we experience.

When we experience thoughts and intentions on the personal (P-) level, they have a proprietary, intentional quality. They are ‘our’ thoughts. When we experience S- level phenomena, they are presented as an unexpected influence from beneath our control. It is an intrapersonal urge which can stimulate or threaten the personal level of control (as would be seen in Tourette’s syndrome).

Emotions and motivations are on the cusp of the sub-personal (S-PPp) level, while S-Ppp level experiences are to us Sema-phenomenal sensations. When viewed from the exterior, these neurological ‘impulses’ are impersonal electrochemical reactions (I-p##). When this level was first modeled by Maxwell and Faraday as arising from the interplay of electromagnetic fields they were coming from Classical Mechanics, so they wouldn’t have imagined possibilities such as quantum nonlocality and contextuality. Their decision to invent the EM field opened up the world of modern technology, but it has left us with a contra-natural, anti-subjective worldview which is now desperately in need of correction.

By restoring immaterial fields, forces, and energy to their natural place within personal and extra-personal experiences, science can begin to integrate the full spectrum of phenomena in nature and progress to a serve a higher quality of life in our world.

Disclaimer: I’m writing this as a conjecture, not as a claim to knowledge. If you can’t handle that, please see this page for further instructions.

Compact Guide to Multisense Realism Cosmology

September 11, 2016 Leave a comment

2msrlook ference

A compact guide to Multisense Realism.

On the top, we have the fundamental elements:

Ference: aka the Absolute, Fundamental awareness, Pansensitivity
The totality of all experience. Universal qualia. Simultaneous, eternal, and meta-ontological.

Afference: The division of ference into locally/sequentially felt qualities or affects. Sensations, feelings, perceptions, experiences, intuitions, local qualia, all fall into this category.

  • Efference: The affect of motivation which causes effects to afferent frames of reference. Efference is reflected within externalized reference frames as mass-energy/space-time.
  • Reference: Upon receipt of an effect by a frame of afference, attention is focused and informed by a reverberation of afferent associations that partially re-connect the local frame to the absolute.

Through many iterations of Afference – Efference – Afference – Reference, there is an accumulation of Significance. This is reflected in the bottom half of the image as the hierarchically stacked levels of phenomenal and physical contexts of experience.

Significance is the saturation of afference, such that significant affects are super-aesthetic and more directly revealing or reflecting aspects of the Absolute. Significance is afference returning to ference with interest.

The right hand side shows a hierarchy of typical human levels of significance. With the saturation of local qualia into subjectivity, there is an increasing complementary de-saturation as objectivity. This is shown on the left hand side. Note that the sense of causality proposed in MSR is multivalent. Unlike the top-down theistic models or bottom-up deterministic models, causality reverberates across reference frames horizontally as well as vertically.

Human consciousness is not caused by the human brain, rather human consciousness is a spectrum of active re-experience on biochemical, zoological, anthropological, and psychological levels. The brain is not caused by neurons or molecular structures, nor is it caused by the division of the single zygote into a body of organs. All physical structures are caused simultaneously by unseen consequences of re-experiences on multiple levels of description and scale. The key is timescale relativity. Every frame of reference is defined by its own scale of time relative to other frames.

What we see as molecular activity is taking place on a much faster and much slower scale than our own personal experience is. Cosmological events take place on the same scale of very fast and very slow relative to our scale. Human experience emerges* from the middle – cleaving the spectrum of scale into a larger-smaller polarities, again and again in a branching fractal pattern. Each branching creates new opportunities for significance, but also creates entropy which objectifies and distances other frames of afference.

Glossary of other Neologisms:

  1. Metaphoric = Transpersonal psychology, myth, intuition, timeless wisdom.
  2. Apophoric = “Away from” phoric. Thinking and analysis leverage a small amount of personal effort into communicable forms. The transpersonal and personal layers of experience are synthesized here as impersonal concepts and ideas.
  3. Phoric = The personal world of the self, ego, and autobiographical narrative,
  4. Emphoric = Personal feelings and emotions, instincts.
  5. Semaphoric = Sub-personal qualities of experience – sensations.

These levels constitute the hierarchy/spectrum of human subjectivity. In reality this is more of a dynamic fugue, with events on different levels taking on more or less significance than this static scale would suggest.

*actually human experience (thinking, feeling, perceiving, sensing) diverges or diffracts from the previous eras of simpler experience (anthro-, zoo-, bio-, organic, chemo-, fundamental)

A Quantum Analogy with Dice, Fans, and Basketball

September 10, 2016 Leave a comment
image

This is as much for my own edification as anything else, but I’m trying to get across my understanding of what is called the quantum wave function collapse. After that, it goes off into my usual attempt to say something absolutely particular about absolutely everything in general.

From what I have gathered the quantum wave function is a statistical mean which may or may not correspond to a physical phenomenon.

Now, in QM we try to predict the probability density for a particle’s position (or momentum, or energy, or whatever).  We could try to do this by writing an equation for how p(x) changes over time, but it turns out that doesn’t give us enough information; there are situations where particles start with identical p(x) but do different things as time goes on.

It’s found that we do get enough information to make predictions if we write an equation for a complex-valued function ψ(x), and derive the probability density from it as p(x)=ψ∗(x)ψ(x) The way the complex phase of ψ(x) varies from point to point encodes additional information about the particle’s momentum, which is necessary to predict its future behavior. It has units of the square root of a probability density, which is a bit weird but perfectly mathematically acceptable.  This is of course the wavefunction, and the equation that determines how it varies is the Schrödinger equation.-source

From another source:

An observable is “something we can observe”, and is it represented in quantum mechanics by an operator, that is, something that operates on a quantum state. A very simple example of an operator is the position operator. We usually write the position operator along the x axis as x^ (which is just x with a “hat” on top of it).

If the quantum state |Ψ⟩ represents a particle, that means that it contains all the information about that particle, including its position along the x axis. So we calculate the following:
⟨Ψ|x^|Ψ⟩
Note that the state |Ψ⟩ appears as both a bra and a ket, and the operator x^ in “sandwiched” in the middle.

This is called an expectation value. When we calculate this expression, we will get the value for the position of the particle that one would “expect” to find, according to the laws of probability. To be more accurate, this is a weighted average of all possible positions; so a position that is more probable would contribute more to the expectation value.

However, in many cases the expectation value is not even a value that the observable can get. For example, if the particle can be at position x=+1 with probability ½ or at position x=−1 with probability ½, then the expectation value would be x=0, whereas the particle could never actually be in that position. – source

In the terms of the dice analogy, the table above shows a bell curve function of probability density for the observables of the dice. To make this a metaphor for quantum observations I think it would look more this way:

image

The difference is that we can’t observe the wave function, we can only think of the set of possible observables for a given system and give it a name. This is important because in my view, quantum theory actually oversteps its mandate as a rational solution to a set of physical problems to become a faith-based solution to a set of metaphysical/mathematical problems.

There can never be any observation of quantum, there can only be qualitative observations from which we can infer quantitative ideas of relation*.

*note that ‘relation’ is itself an aesthetic quality which is dependent upon a preferred sense of grouping. This preference, so far as we can ever know, only occurs within a sensed experience in which aesthetic phenomena are presented as sharing a common quality. Physics in and of itself can have no relations, as general relation qualities cannot be decomposed into fundamental physical forces. No physical mechanism can make quantitative ‘relations’ happen.

What the quotes above are trying to say, in my view, is that

the wave function itself is an imaginary square root of the inferred probability density of the mentally counted sets of actually observed phenomena.

We want to think that quantum particles are the observed dice rolls: a pair of upturned faces of cubes containing a finite number of dots or ‘pips’, and that the wave function is the set of numbers 1 to 6 corresponding to each possible set of dots, but in reality there may not be two dice at all. The observable reality is that when we look at one die, the other one disappears, and we can only see both dice if we don’t look at the dots.

Two more analogies illustrating the reducibility of quantum ‘particles’ to qualitative sense:

1. Looking at a ceiling fan in motion, we can either see a circular blur, or if we follow the blur with our eyes at the same frequency as the fan, we can see the fan blades (or a standing-wave of averaged images of fan blades) but not really the circular blur.

2. I’m in my house and hear noises coming from outside. One sounds like a loud motor, and one sounds like a frequent thumping. I know from experience that the neighbors do like to play basketball in their driveway when the weather is nice. I also know that the neighbors across the street are having their roof replaced which may or may not involve some kind of compressor noise. Finally, I know that Saturday morning is a time when there are a lot of neighbors mowing their lawn.

The point of this example is to illustrate the common/superficial understanding of the wavefunction collapse would be analogous to me going outside and looking around. By observing, I find out whether there are roofers running some kind of noisy machine and pounding on shingles, or whether there is one neighbor mowing their lawn and another pounding on their fence or something, or whether there’s some combination of things going on which may include a basketball game. By ‘finding out’ what’s going on, I am collapsing the wave function of possibilities because I now know what the noises I heard inside my house refer to outside.

This is not correct as an analogy though either. It cannot be applied to quantum observables. The delayed choice quantum eraser and other experiments show surreal phenomena such as entanglement, contextuality, and the mutual exclusivity of entanglement and contextuality. It would be like me like going outside and seeing that the hammering is definitely coming from the roofers across the street, but then going outside again later and seeing that the there is a dude playing basketball instead and there were never any roofers.

Entanglement/Contextuality would be like if I went out and played basketball with the neighbors then as long as I was playing, suddenly no neighbor could have their roof repaired. In terms of the fan, it would be like if I had two fans in two separate rooms controlled by the same light switch, putting my hand in the way of one fan not only stops the other, but you can tell by filling the rooms with feathers that stopping one fan makes it so no feathers had ever blown around in the other room.

Entanglement and contextuality are opposite orientations of the same thing. The entanglement view focuses on the synchronization of what has been connected experimentally while the contextuality view focuses on the strange contradiction to our expectations about causality extending from the past to the present.

Anyhow, this too is not correct in my view. What is being overlooked is that we are taking for granted that the quality of finality in our experience is identical to the property of factuality. We want to say that because we have actually seen the blades of the fan, they are the physical objects which exist and the circular blur is an optical illusion – true enough in the case of a fan. We want to say that seeing a roofer pounding nails into a shingle is evidence that roofing is what is actually going on and the idea that the sound we heard inside could have been a basketball bouncing was a misperception. This is not what physics is telling us, however. Instead, it is telling us, in my view, that there is no fan or basketball or roofer, nor is there any mistake of misperception, there are only sensory experiences, some of which acquire a higher aesthetic density of ‘realism’ than others. We say ‘seeing is believing’ because visual sense presents such an unambiguous seeming experience most of the time but we know from optical illusions and from comparing binocular differences that even seeing should not be believed.

What we are seeing when we look at something like the double slit experiment is a context in which perception itself is revealed to be

  1. more fundamental than the ‘object’ which is sensed and
  2. a revealing of (sense experience) itself as both a self-revealer and a self-concealer.

In the phenomenon of seeing visible light we have a metaphor about the relation between metaphor and non-metaphor which is expressed non-metaphorically. It is a context in which the contextualization of contextuality is presented as an uncontextualized/absolute text. (sense = the sole abtext?)

Philosophically, we should see that it is necessary to reverse the priority assigned by Galileo and Locke to tangible/physical qualities being primary and phenomenal qualities being secondary. Physics should be considered a set of phenomenal qualities which have been reduced by the subtraction of intangible modes of sensitivity. It is only in the intangible modes which nature can be fully appreciated as the self-revealing, self-concealing meta-phenomenon that it is.

Finally, here’s another serendipitous experiment with light. On a polished granite surface I see the reflection of a single overhead light as two separate reflections. With one eye open, I can see the image of the light is on the edge of the surface, while with the other eye open instead, the image of the light is in the center of the surface. Try it next time you see a floor or counter like this and can play with closing one eye or the other. Notice how you can choose between two separate but entangled images of the light which move as your head moves or, you can focus your sight so that there is only a single image of the light.

In the former case, the details of the surface are clear – you can see the patterns of granite and can tell exactly which colored spots seem to be illuminated by the overhead light. In the latter case, you have to look ‘through’ or passed the grain of the stone and focus your visual attention on the image which is reflected from the polished surface. To make the former view real is the materialist orientation. To make the latter view real is the information-theoretic orientation. Both orientations entail the disorientation/de-realization of the other. The materialist says the floor is the real thing being illuminated, while the computationalist says that the floor and light are only generic vehicles for the underlying reality of mathematical laws of relation.

What is left out of both of these views is the connection to the eye and the experience of seeing. The eye’s location is what is telling my experience of where the image of the light’s reflection appears to be. Indeed, that appearance *is* the actual location of the lights reflection as seen through one eye. When seen through the other eye, there is a different actual location. When seen through both eyes, there are either two semi-actual locations or there is one actual light reflection against a single blurred semi-actual location.

I cannot emphasize this enough: Quantum theory is about perceiving perception. It tells us not that the reality of nature is inconceivably weird and unfamiliar, but that nature is more than ‘reality’. The different concepts of wave function, probablility density, and observables map to quantum contextuality, quantum entanglement, and classical (collapsed) realism respectively. QM is about how appearances acquire density of realism by consensus of accumulated limits. For a quantum phenomenon (which is totally abstract) to begin to seem concretely ‘real’, the sense of contextuality or entanglement must in one frame of reference seem to be shared as an isomorphic sense in every other frame of reference, without contradiction. Thus there is no mysterious ‘classical limit’ at which quantum decoherence occurs, and no magical ‘emergent properties’ which appear out of nowhere to turn intangible figments of math into concrete objects – there is only a dynamic aesthetic phenomena (sense experiences or qualia) which merge and diffract as aesthetic meta-phenomena (veridical perceptions or ‘shared reality’). There is no ‘finding out’ what really happened, there is only an adding of dimensions of realism by sacrificing qualities that extend beyond realism.

This goes for our own consensus of sense modalities as well as a consensus among peer-reviewed scientific papers. The sense of realism arises from the multiplicity of limited perspectives, which then divides the total entropy of doubt/uncertainty. With only one slit or sense or scientific mind, any given phenomenon is presented as-is – an observed effect only. With multiple senses or slits or peers, we observe a different effect which enables a cross-reference that goes beyond the observation itself to an observation of the observation process. This opens the door not only to theories which connect the particular observations but which can apply to many other kinds of observations, as well as to theories of observation in general. In this way, the general/rational/contextual/illuminating and the particular/empirical/textual-entangled/illuminated can be reconciled as opposite ends of a single spectrum of sense/aesthetic/ab-textual/visibility.

Everything is Not Energy

September 7, 2016 5 comments

There is a very common misconception that I have been running into a lot lately. It is the idea that “everything is energy”, or that “matter is energy”. I used to think that this was true also, so I understand why a vague understanding of physics concepts such as E=mc² make it seem like matter and energy are the same thing.

Here are some points that will hopefully clarify what energy is and what it is not:

  1. The m in E=mc² refers to mass rather than matter. Mass is a property of things, not a substance*. Nothing is made of just mass. Matter is an object – a particle or structure composed of particles that have or can be given positions and momentum. A carbon atom is matter, and it has a particular rest mass, but the amount of energy or mass a carbon atom can be given depends on its movement and what frame of reference is used to observe that movement.
  2. Nuclear energy is mostly not generated from matter turning into energy, but from the release of nuclear binding energy. When small atoms like Hydrogen fuse to form Helium, or when heavy atoms like Uranium split, there is a chain reaction caused by protons, neutrons, and electrons colliding with each other and changing their configurations.

    “Increasing values of binding energy can be thought as the energy released when a collection of nuclei is rearranged into another collection for which the sum of nuclear binding energies is higher.”

    another source:

    “When fission fuel gets used it does not completely change to energy. Instead the atom is smashed apart and there will the several pieces. Typically this will be 2 or 3 neutrons and 2 smaller atoms (e.g. 92U to 50Tin, 42Molybdenum and neutrons). It is just that the sum of the mass of these fragments is slightly smaller. It is not the case that a whole atom just disappears and somehow releases energy. Part of that energy will be the new fragment, which usually move at a very high speed. And this will result in collisions, x-rays and, well, heat. Lots of it.”

  3. Energy is measured in units like joules, calories, BTUs, and kilowatt hours, which refer to the capacity to do work. Work is “Movement that occurs against a restraining force”. eqn_joule
    When we talk about light, heat, and electricity being “forms of energy” we are really saying that they are different material effects that involve work. A photon, for example, has more energy the higher its frequency, but since a photon has no mass, that energy just means that there is more movement per second in whatever instrument is used to measure the photon. It takes more work to turn a flame blue than it does to turn it orange. The work itself, the kinetic energy, is not blue and it is not light.
  4. “Energy is…
    • a scalar quantity,
    • abstract and cannot always be perceived,
    • given meaning through calculation,
    • a central concept in science. “- source
  5. Energy is not matter, or light or vibration or quantum. A vibration is a behavior of a thing which is moving back and forth, like a guitar string. We can have tactile sensations of vibration also, but it is our sensation itself that vibrates, not literally an “energy” in the physical sense. Whatever is causing the sensation may be working and thus ‘using energy’ to vibrate but it’s a bit like saying that a ruler is using inches to cause length.
  6. “Matter and Energy really aren’t in the same class and shouldn’t be paired in one’s mind.
    1. Matter, in fact, is an ambiguous term; there are several different definitions used in both scientific literature and in public discourse.  Each definition selects a certain subset of the particles of nature, for different reasons.  Consumer beware!  Matter is always some kind of stuff, but which stuff depends on context.
    2. Energy is not ambiguous (not within physics, anyway).  But energy is not itself stuff; it is something that all stuff has.  
    3. The term Dark Energy confuses the issue, since it isn’t (just) energy after all.  It also really isn’t stuff; certain kinds of stuff can be responsible for its presence, though we don’t know the details.
    4. Photons should not be called `energy’, or `pure energy’, or anything similar.  All particles are ripples in fields and have energy; photons are not special in this regard. Photons are stuff; energy is not.” – source

Maybe it is more correct to say that energy is matter changing the motion of matter. It may seem picky to make these distinctions or to apply them to the many informal ways that the term “energy” is used, but I think that if we are going to try to understand really what the universe is and who or what we are, it is important to have a clear idea of what we are actually talking about.

Once we understand that energy is a quantitative abstraction whose effects and identity can be described entirely by geometry, then we can see how saying that ‘everything is energy’ gets us no closer to qualities of conscious experience like colors, flavors, feelings, and ideas. Energy is about creating and overcoming material movement. When we talk about energy-laden qualities of sense experience like warmth, light, tingling, empathy, etc, we are talking about our own consciousness being excited or expanded, not about a disembodied ‘field of energy’.

When we start to ask what a ‘field’ is, that too reveals an idea that is defined mechanically within physics, but is questionable when it comes to ascribing it concrete existence. A field is a continuity of measurements across space, not necessarily a thing that occupies space that is being measured. In the end, it all comes down to some kind of capacity for sensory experience which is participatory. In my understanding, energy can only describe a particular common sense of how participation converts private motive affects (motivation) into public motor effects (work). I think that the rest of the universe is aesthetic phenomena, aka qualia, with physical forms being qualia that have been partially quantized for public interaction.

The Spirit of the Law

August 9, 2016 2 comments

The distinction between “The letter of the law” and “The spirit of the law” is a good way to understand the relation of consciousness to matter or to computation. Specifically, when we talk about the spirit of the law, we are speaking metaphorically. We don’t actually mean that there is a spiritual force radiating from paragraphs of text in legal documents which have a conscious intent. When we talk about the letter of the law, we are being much more literal (literally literal). The letter of the law refers to the actual written code that is recorded on paper, or stone tablets somewhere and copied from one physical medium to another.

To be literal about it, we would say the Spirit (or motive) behind the creation of the law. The law itself is inert. It is purely a medium to contain and transport a reference to the lawgiver’s motive, so that the motive can be actualized in the behaviors of those who follow the law. Laws don’t write themselves, and they don’t follow themselves. Their existence depends entirely on a world of agents and their efforts to influence each other.

The same is true of the relation between conscious experience, which is irreducibly sensory-motive, and external forms and functions which act as reflective mediums or vehicles for conscious experience. Like the letters of the law, physical forms or logical functions have no teleological motive. Those who mistake forms for having the potential to develop consciousness do so as a result of identifying too literally with their body and the experiences that they have through their body of its world of bodies and objects.

When we think too literally, we overlook the enormous gulf between the literal code of law (including the laws of physics or laws of mathematics) and the motive behind the giving and following of law. We begin to imagine that bodies or computer programs can become so complex that some spirit with sense and motive can ‘emerge’ from them. When someone argues that we will eventually discover the function of the brain which produces consciousness, or develop a program which will simulate consciousness, they are making an assumption about the relation between consciousness and the forms which it reflects back to itself. Translating this assumption into the context of law, it is an argument which says that there is no immaterial ‘spirit of the law’, so that therefore there must be a complicated set of legal codes which we mistake for such a ‘spirit’.  For many this assumption is in the blind spot of their intellect so that they are incapable of knowing that they are even making an assumption at all, let alone that it could be an oversight which is ‘emergent’ from their way of thinking about it.

The reason that forms and functions cannot create conscious experience has nothing to do with our current level of technological development, rather the reason is that the thesis that forms and functions can create consciousness is based on a reductive functionalism which breaks down when we carry the thesis out fully. Namely, our motive for reducing consciousness to physics or computation in the first place is based on principles of parsimony and sufficiency. Those same principles prohibit us from inflating physics or computation to consciousness. Consciousness cannot be justified, nor can any emergent properties which only appear within consciousness. If laws could create themselves and follow themselves, then there would be no need for any further experience of participating in either that creation or application. Like a computer program, the law would be generated automatically and a programmed chain reaction would follow. There would be no function for a sense of participation. The Hard Problem of Consciousness, translated into legal terms would ask why, if there is no spirit of the law, must lawyers ‘practice’ law instead of the law simply carrying itself out. Why would anyone argue over how a law should be ‘interpreted’?

The law ultimately is a communication between people as a way to try to maintain order in a civilization. It is not an alien life form whose body survives on ink and microfilm. Without a spirit or motivation to impart a sense of proper conduct onto other people, the law literally cannot exist as a law. In the same way, computer programs cannot exist without a motive of people to give and receive conscious experiences to each other. The letter of a program or of a physical structure cannot refer to anything by itself, and cannot act as a reference since there is no rational place for any such layer of intention. The laws of physics or mathematics don’t argue with each other. They don’t set up courts with juries to try to convince each other that one force should apply here and another should apply there. Why do we?

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