From: Joe (jhmau@sbcglobal.net)
Date: Mon Jun 09 2003 - 21:09:00 BST
On 7 June 2003 Scott writes:
Hi Scott, August and All,
Scott:
I am saying that I do not distinguish an "I" from the choices (and all other
events occurring in what I call "my mind", such as the "not
distinguishing").
> In this view, the word "I" is to be considered only as what linguists call
> anaphora: the locating in space and time of where the saying,
> distinguishing, choosing occurs.
The word "exist" means to "stand out". In that sense I exist (my body can be
seen, what I say can be heard). But I do not assume that I have what
Buddhists call self-existence: any sort of permanence. To think otherwise is
to be a dualist: there is an "I" and there is the choice.
But to think that I am only a location of mental events would seem to be
contradicted by memory, or more generally, continuity. When I wake up in the
morning, I "remember who I am". Or I can hear a note of a song. If there is
no continuous "I" what makes it possible that I hear the whole note, and not
feel 440 changes a second of air pressure? Or how can I distinguish one
change in air pressure -- that is, there had to be a state of low pressure,
then a state of high pressure. How did the two states get connected? (To say
the brain connects them just pushes the problem into the brain: the nerve
cells are in one state then another, and maybe there is another nerve cell
that only gets excited when those two other states occur. So what detects
the difference between an excited nerve cell and an unexcited one? Only
another nerve cell.)
> If space and time are fundamental, there is no way they can get connected.
> Yet they are connected. Therefore, space and time are not fundamental.
> Otherwise, one has to say that in every perceptive act I transcend space
and
> time. But to do so puts us back in dualism: there is a non-spatio-temporal
I
> that has the power to observe spatio-temporal events.
Well, that's no good, so what I think is the case is that the act
ofobservation creates the spatio-temporality of events. And, to avoid
solipsism, the same act creates the "I". Likewise, the choice creates the
particular typed words and the "I". (That is, the solipsist can say that I
create the events, while what I am suggesting is that what we call "things
and events" are all fundamentally non-spatio-temporal and it is the act of
observation that turns them into spatio-temporal things and events. For what
it's worth, this also provides a consistent interpretation of quantum
weirdness.).
joe: I am trying to describe an instinctive sensing of reality, which is a
way of knowing the indefinable. In that description I must distinguish
between Patterns which are created by dq static latching to sq, and Patterns
of the indefinable which are generated by a mystical, artistic sense. How
can I distinguish them? "Free Will" or "Free association" is the
distinguishing mark of a mystical or artistic capability.
In every patern there is dq and sq. In the mystical artistic pattern the dq
is a part of the individual knower's pattern. Existence is indefinable and
is only an aspect of a pattern unless I accept infinite regression. I can
define "existence" as "standing out" only by a metaphor to my own
indefinable "existence", which is then included in a pattern of "existence."
Is the gravity field generated by a body indefinable? Yes, since it cannot
be separated from the fody. Yet I know it as a force, and I artistically
describe it with mathematics.
Purpose is a specific direction to a force, and DNA generates an indefinable
"purpose" in an indefinable "gravity". In a way the organic level can be
artistically described as "anti-gravity" not in the sense that it is not
subject to gravity, but in the sense that it adds another indefinable
existence to gravity, namely towards a specific goal.
For the mystical, artistic sense, I propose a field generated by DNA called
"awareness". For an instinctive sensing of reality there have to be
separate brains to intuit the indefinable. In the inorganic order there is
only one movement to gravity. In the organic order there is one brain
adding a knowledge of purpose to the movement of gravity. In the social
order there are two brains adding a knowledge of purpose and existence to
the movement of gravity. In the intellectual order there are three brains
adding a knowledge of purpose, existence, and quality creating patterns in
awareness and memory to the movement of gravity.
It is easy to become confused and shift between points of view when
discussing the indefinable moral orders and "free will".
"I" my awareness.
"my mind" Pattern of my awareness.
"not distinguishing" No difference between a pattern generated by
knowledge, and one generated by the mystical, artistic sense in awareness
and memory.
"exist" "stand out" Mystical, artistic patterns.
"remember who I am" Pattern of awareness and the different brains.
"things and events" patterns combined by a mystical, artistic sense of the
awareness and memory, distinguished by knowledge of quality from different
sources.
Joe
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