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Colorball II Diagram

December 30, 2013 Leave a comment

Image

Key:
Absolute (+∞) :: Anesthetic (-∞)
Entelethetic (+3) ::  Hypothetic (-3)
Aesthetic (+2) :: Exthetic (-2)

Immediate (+1) ::  Etheric (-1)

Protosthetic (+0) :: Pseudethetic (-0)

The new terms in this second version are:

  • Protosthetic (+0), referring to the minimum quality of awareness as well as the quality of minimum awareness. On a scale of +0* to +∞, this level is the +0 because it represents experiences which have been aesthetically masked to appear imperceptible. This can be thought of as the personal unconscious, as opposed to the collective unconscious, which is the Absolute level that is positioned on top of the diagram, but is actually the entire sphere. It’s number would be +∞.
    The entire left half of the sphere can be thought of as a slice within the protosthetic range, just as the greyscale can be thought of as variations on black and white. 
  • Pseudethetic (-0) is the outside-in version of Protosthetic. Where protosthetic phenomena seem alienated or unconscious but are, on some level, a symptom of experience, pseudethetic phenomena are not as conscious as they appear to be. The -0 range is about artifice and simulation, and can include anything from a puppet or stuffed animal to a sophisticated AGI system. Protosthetic would include states in which we are personally unconscious, but can be thought of as that which wakes us up from a sub-personal level.
  • Exthetic (-2) is a term I’m trying out as the public-facing conjugate to Aesthetic. This is the common sense of structure that the real world generally seems to have. It is the sense of concrete exteriority which we rely on to engage with the world rather than in our mind. The sense of fixed mass objects in space and linear causality, and all of the other macroscopic cues that pervade classical physics, as well as all of the hard sciences.
  • Entelethetic (+3) is intended to refer to a level of hyper-aesthetic dreams, symbols, and archetypes. Also knows as the collective unconscious or  Dreamtime, this band of sensitivity is super-natural and trans-personal (yet still private). The word borrows from Entelechy, which has to do with a drive toward self-actualization, which is apt considering the visionary nature of this ‘third eye’ view.

Teleological-Absolute (+∞) :: Universal-Axiomatic (-∞)
Mytho-Poetic (+3) ::  Geometric-Algebraic (-3)
Mental-Emotional (+2) :: Scientific-Mechanical (-2)
Sensory-Motive/Perceptual (+1) ::  Electro-Magnetic/Relativistic (-1)
Proto-Aesthetic (+0) :: Quantum-Digital (-0)

Multisense Continuum as a Sphere

December 30, 2013 Leave a comment

Multisense Continuum as a Sphere

Metanoia: A New Vision of Nature

December 23, 2013 2 comments

It’s great to hear someone make liberal use of the words ‘sensible’ and ‘sense making’ in describing nature. I like the point that he makes about simulations of evolution improve when the software and hardware improves. He seems to share my view that ‘the universe has to make sense before we can make sense of it’. He even hints at what I call eigenmorphism in saying that “if we only focus on the random changes in the code underlying a virtual organism, we will only see chance at work, whereas if we focus on the entire system, we will see intelligence at work.” 23:30

I would disagree with the idea that ‘consciousness’ evolves, unless we are using that word to mean ‘the set of hypertrophied human psychological traits’. Also I use ‘pansensitivity’ rather than ‘natural intelligence’ because I think that the foundation of nature is semi- rather than fully teleological. Intelligence to me implies a cognitive sensibility of intentional learning, where I would attribute the morphological consequences of evolution to sensual responsiveness. I doubt that sea slug is engrossed in aloof deliberation about when the most judicious time to squirt ink all over the place, I would be more inclined to assume that the gap between intuition and urge is much thinner than in our own human experience. Intelligence seems to me a state which arises out of the midrange between the sub-personal desires and the super-personal hunches. Intelligence puts the brakes on the excesses of both ranges, but evolution itself seems to have no such restraint.

These are minor differences though, overall, great stuff, impressive production – check it out.

So the followin…

December 19, 2013 Leave a comment

So the following disjunctive conclusion is inevitable: Either mathematics is incompletable in this sense, that its evident axioms can never be comprised in a finite rule, that is to say, the human mind (even within the realm of pure mathematics) infinitely surpasses the powers of any finite machine, or else there exist absolutely unsolvable diophantine problems of the type specified . . . (Gödel 1995: 310)

Minds, Machines and Gödel, First published in Philosophy, XXXVI, 1961, pp.

The Lucas-Penrose Argument about Gödel’s Theorem, Internet Encyclopedia of Philosophy

To me it’s clear from the above quote that Gödel understands incompleteness as revealing that mathematics is not completable in the sense that it is not enough to contain the reality of human consciousness. I disagree with those who use incompleteness to suggest the opposite position, that incompleteness demonstrates the incompleteness of the powers of human approximation to contain the grandeur of computable truth. Certainly human understanding is limited, but that our understanding of the limitations of arithmetic mechanism is part of what falls outside of that limit.

Proving that we cannot prove ourselves consistent assumes, erroneously, that doubt is not also a form of belief which depends on an expectation of consistency. The mistake that is often made, in the Western mind’s eye, is that since belief in belief is the ultimate bad, then belief in disbelief must be the ultimate good. This bit of Manichean simplicity is exacerbated when the skeptic no longer sees their own skepticism as a form of belief, and takes it for granted that absolute doubt is possible, reasonable, and independent of unscientific bias.

Even the term ‘belief’ is a second order logic which presumes a first order doubt beneath any given feeling, thought, understanding, intuition, etc. We can see that we should question our own authority, but we forget that authority includes the very authority to question itself, and that such an inescapable authority can only be more primitive than either fact or fiction. Before fact can be wrestled from fiction, or fiction can be confabulated from fact, there must be a capacity to discern one from the other, and that capacity cannot be fiction. Descartes, in my view, didn’t go far enough in saying “Je pense donc je suis”, because it doesn’t specify whether I exist in thought, whether thought exists in me, or whether, as I suggest, thought and I are distinctions of sense which are within the primordial pansensitivity that underlies both uni- and -verse.

Instead of seeing the limits of our human perspective as evidence that all privacy is solipsistic and isolated, I suggest that our perspective is imperfect only to the extent that it is human. When we compare human perceptions to the low level common behaviors of measured objects, then there is a lot that we can learn from physics which we could not learn from human introspection alone.

The fallacy is to conflate our human ignorance with the superiority of measurement to sensation and to overlook that the ontology of measurement supervenes on some form of sensation. Once we compare (absolute experiential) apples to (absolute measurable) apples, we find that the latter cannot be more complete than the former. Physics and math are more complete than human experience, but as they are only experiences in which other experiences are reduced and measured to a generic abstraction, they are less complete than experience itself. No map of France actually leads to Paris, no matter how precise the directions are. A map of France can only contain a map of Paris, and a map of Paris can’t be Paris itself, because it is only a pattern built from generic measurements which do not know anything about Paris itself.

Topography of Eigenmorphism Part II

December 16, 2013 Leave a comment

Another visual metaphor:

Eigenmorphism_demo

Eigenmorphism visualization part II

This diagram shows how elemental phenomena (bottom image) appear to us to have very little going on inside. Their public properties are not very body-like and their behaviors are imagined not to be very experiential. Eigenmorphism is the idea that as phenomena progress to richer experiential qualities, their interior and exterior nature expands in opposite directions.  In biological organisms, the public and private view not only differ by perspective, but the interior perspective can increasingly elaborate itself (spiral grows) without the exterior perspective (square shadow) revealing any change.

It should be noted that this is a metaphor, not a diagram of matter or quantum. What the yellow wall refers to is actually shapeless, as it is the appreciation of and participation in experiences. The increasing elaboration of the shape stands for increasingly rich and varied modalities of sensitivity. MSR suggests that the three dimensional figure in the center is not real at all, and a better diagram would show the shadow from the blue wall and the shadow from the yellow wall gradually morphing into each other in stages.

The difference between the high and low ends of the eigenmorphic spectrum are not only in the degree to which their interior qualities differ from their exterior properties, or in the kinds of qualities which higher experiences contain, but also in ubiquity vs uniqueness. The generic nature of low level phenomena make them comparatively interchangeable and universal, so that physical and mathematical laws have a universal reach. The highest level phenomena can be esoteric to the point of near-solipsism, with meanings that are so multiplexed and poetic that they apply only to a single moment or perspective.

The Keys to Sensitivity

December 13, 2013 4 comments

Image

Image

 

Chroma key compositing typically uses a green or blue screen to key a particular color to be recorded as transparent. In the example above, I have placed green keys on a cosmic (astrophysical + microphysical) background to give an idea of how to conceive of the relation between publicized and privatized experience.

The green of the keys represents the intrinsically singular sensitivity which is ‘behind’ the key silhouettes, just as wearing a green shirt on camera in front of a green screen chroma key will, in a sense, portray your shirt as a ‘receiver’ of the composite image.

This metaphor is closer to what I propose for psychophysical unity – not so much a Receiver theory of consciousness where the brain acts as an antenna for metaphysical signals, or an Emergent theory of consciousness where brain functions accumulate as a representation of signals, but as a Divergent theory in which sensitivity is whole within its private frame of reference, but fragmented across what appears to be space and time from the perspective of a similarly keyed sensitivity*.

Consider that if you are far enough away from a mosaic, it looks like an image, but if you are very close, you see only colored tiles. The difference in spatial ratios on our visual sense influences whether we see the artist private-personal intentions to express the picture’s content, or their public-impersonal technique in placing tiles. If instead of a static mosaic tiles, we think of it as a dynamic television screen of pixels, the metaphor can be extended through narrative time. The pixels do not tell a story, but the image does…over time…to a human audience.

The pixels are not “producing” the story, nor are they “receiving” it, although there is both receiving and projecting of electromagnetic sensations on the public-impersonal level. The complexity of the sequence of patterns on the screen also does not produce the story either, and no amount of complication within the hardware will cause stories to be experienced, just as no degree in the complication of a plot will cause the story itself to become sensitive. Patterns are representations within experience, not experiences themselves. Consciousness is not the green of the key, it is the transparent sensitivity that the green represents. If there is receiving or emerging, it is sensitivity receiving sensitivity, and sensitivity emerging from sensitivity.

*Sensitivity here could mean ‘person’ or ‘observer’ but I want to make it clear that what I propose does not depend on human like experience. I see all forms of observation as participation, and I want to break the automatic association that we have between experience and Homo sapiens personal subjectivity. For pansensitivity to replace energy or information as the primordial identity, it must be understood that all objects, forms, and physical conditions diverge from the totality of sense (not just primitive sub-personal sense, but the whole band of sub-personal, personal, super-personal, and impersonal sense).

Deepak Chopra Responds to Pseudoscience Allegations

November 20, 2013 Leave a comment

Deepak Chopra Responds to Pseudoscience Allegations

Another battle of the worldviews thread I have wound up in.

Abstract Submitted for TSC 2014

September 9, 2013 Leave a comment

Abstract Title: Multisense Realism: Ultimate Topics In Consciousness
Primary Topic Area: [01.02]……..Ontology of consciousness
Secondary Topic Area: [01.07]……..The ‘hard problem’ and the explanatory gap
Abstract: Multisense Realism (MSR) is intended to pick up where panpsychism leaves off. Consisting of an informal framework of core concepts developed from diverse influences such as semiotics, neuroscience, and anthropology, MSR proposes a united continuum of physics and phenomenology. MSR addresses five problems (The Hard Problem of Consciousness, The Explanatory Gap, The Combination or Binding Problem, The Symbol Grounding Problem, and the Mind Body Symmetry Problem) as a single Presentation Problem, while exposing fundamental flaws in popular competing approaches. MSR aspires to be a universal meta-theory which reconciles the plausible and the absurd under the umbrella of a single irreducible synthetic a priori, and in the process reinterprets the number one, the Big Bang, and the ontology of light.
Other Authors:
Key words: consciousness;philosophy;philosophy of mind;physics;metaphysics;cosmology;qualia;panpsychism;theory of everything

My comment on Can we trust our senses?

September 5, 2013 1 comment

My comment on Can we trust our senses? :

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Anthropic Principle of Sense

August 17, 2013 2 comments

The connection between self-organization and decreasing entropy – which I’ve considered dozens of times before, today gave me an interesting insight which connects self-organization and sense, which I hope could contribute to a mathematical appreciation of sense.

It goes like this: If you can discern increased entropy from decreased entropy, then there is a greater probability that eventually that sensitivity will inspire some effect resulting in decreased entropy, compared with a system in which absolutely no sensitivity is possible. This would only be true, however, if said inspiration by sensory affect had a potential for motive effect.

If we wanted to derive an anthropic principle for sense, we could say that only the universe in which sense and motive happen to exist and relate to each other in a sensible, motivating way*  will allow the possibility of any decreasing entropy at all. Without that statistical probability shaking out to at least one physical actuality, every universe would maximize its entropy instantaneously (if we assume that a universe without sense could even exist, which I do not).

What I’m trying to say is that a sensory-motor capacity is the minimum possible ingredient for any realizable universe – not just because intuitively the idea of an unsensed universe cannot withstand serious inspection, but now, with this equivalence of sense-motive and the possibility of negentropy, it can be understood from a stochastic perspective. Sense is the only capacity which can shift the odds of absolute instant entropy from 100% to 100%-ae, where ae is the qualitative depth of the private sensitivity (a) times the magnitude of its public effectiveness, (e). The more sensitive a system is to the difference between increasing and decreasing entropy, the more its efforts will end up decreasing entropy, even if some sensitivities lead to pathologically pursue entropy increase. An entity which selectively destroys order is still more orderly on balance than a non-entity, since its very selectivity leaves an unintentional trail of coherence.

  1. Universes with no sense
  2. Universes with impotent sense (affect without effect)
  3. Universes with sense but unrelated affect and effect (effect orphaned from affect is no better than chance, so causes no entropy decrease).
  4. Universes with minimally sensible sense (affect overlaps effect, but only under rare conditions)
  5. Universes where strong sensory-motivation (nested consciousness) is possible.

It seems like there is a cutoff between 3 and below and 4 and above, where the former has no chance to lead to the universe we find ourselves living in, and the latter has no chance of not leading to 5 eventually.

*i.e., a universe in which care and significance are married to intention and physical power

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