SCOPE:
To investigate the interface between physics and metaphysics
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REFERENCES:
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OBSERVATIONS:
[OK, I am starting all over again using Buddha’s principle of seeing things as they are. I decided to define the scope of Physics and Metaphysics at the outset. I see Metaphysics much broader in scope and Physics to be part of that scope. Physics deals with manifestations. Metaphysics must deal with perception because there is nothing else there. I have been reading Aristotle. Metaphysics did not start out as the subject of perception, but it should have. That would have greatly simplified the subject of philosophy.]
ONE: There is looking and perceiving.
TWO: There is something to be looked at and perceived.
THREE: Thus there is manifestation and perception.
FOUR: Physics is a study of manifestation.
FIVE: Metaphysics is a study of perception.
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PERCEPTION:
[It is PERCEPTION that gives rise to the ideas of SELF, SPACE and all the MANIFESTATIONS around us. Our perception is the starting point of it all. Later we would be investigating what perception is. But first I want to establish the starting point of this investigation.]
SIX: MANIFESTATION is thought to be there. It is what is perceived.
SEVEN: Perception is thought to involve a “perception point”. Thus there is the consideration of SELF.
EIGHT: Self is thought to be separate from manifestation. Thus there is the consideration of SPACE.
NINE: Perception, primarily, is thought to involve the considerations of MANIFESTATION, SELF, and SPACE.
TEN: Perception appears to be THOUGHT considering itself.
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EXISTENCE:
[Philosophy still hasn’t sorted out fully what EXISTENCE is. There are many different views about it. In other words, different philosophers mentally perceive existence differently. It all boils down to perception. The problem of existence sorts out nicely when we define it in terms of perception.]
ELEVEN: Manifestations, self, and space are thought to be present. Thus, there is the consideration of EXISTENCE.
TWELVE: Manifestation is what is perceived. Self is what perceives. Space makes perception possible.
THIRTEEN: That this is so is a consideration.
FOURTEEN: Existence is the sum total of considerations perceived.
FIFTEEN: Existence is relative and not absolute.
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CRITERION OF INVESTIGATION:
[It is important to establish the first principle from the outset. It then acts as the criterion for rest of the investigation. Here we are using PERCEPTION as the first principle and the criterion. One may figure-figure whatever one wants, but unless it is there to be perceived, it would not meet the criterion of this investigation.]
SIXTEEN: Aristotle called the subjects of metaphysics “first philosophy”. He called the study of nature, or physics, “second philosophy”. This is consistent with the fact that study of manifestation (second philosophy) is intrinsic to the study of perception (first philosophy).
SEVENTEEN: The implication from Aristotle is that the primary task of philosophy is to search for first principles. Aristotle seems to describe the first principle as “the first basis from which a thing is known.”
EIGHTEEN: By definition, a first principle would be a basic, foundational proposition or assumption that cannot be deduced from any other proposition or assumption.
NINETEEN: In this investigation we start with the first principle of PERCEPTION OF MANIFESTATION. It is something that is universally there. It spurs thinking and further looking.
TWENTY: Hence the criterion used in this investigation would be the determination of those thoughts and observations that are consistent with ‘PERCEPTION OF MANIFESTATION’. These things can be found when actually looked for.
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FIRST CAUSE:
[“First Cause” is a misnomer. It has nothing to do with the notion of “cause and effect”. “Cause and effect” denote a certain association between two events where the second event is looked upon as the outcome of the first event. “First Cause,” on the other hand, is the property, which makes a manifestation simply appear without association with anything else. It is interesting to observe that the property of “first cause” may be applied to all manifestations before applying the association of “cause and effect.”]
TWENTY-ONE: We cut a tree; it falls. We strike a match; it lights up. Thus, we have a phenomenon that is a direct consequence of another phenomenon. This makes us believe that all phenomena are caused. We, thus, assume that a manifestation must be a consequence of another manifestation. This belief leads to an infinite causal series.
TWENTY-TWO: To resolve this inconsistency, we assume a First Cause that is not itself caused. But this makes the First Cause different from the way all other causes are understood. It allows the possibility that a manifestation may simply appear.
TWENTY-THREE: All manifestations simply appear as we perceive them. They disappear as we stop perceiving them. Thus, we may consider “First Cause” to be the property of all manifestations.
TWENTY-FOUR: The notions of CAUSE and EFFECT seem to indicate an association between two manifestations, which otherwise simply appear and disappear as we perceive or not perceive them.
TWENTY-FIVE: Hence, consistency with perception tells us that “First Cause” is a property that applies to all manifestations. On the other hand, “cause and effect” is a special sequence observed between two manifestations.
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GOD:
[God cannot be a manifestation itself that can be perceived, and at the same time be the source of all other manifestations. That is highly inconsistent because it makes it possible for any manifestation to be considered God. Thus, if there is a God, then it can’t be manifested. It would be beyond perception. It would be part of speculation only.]
TWENTY-SIX: When God is viewed as a Being with the properties of holiness, justice, sovereignty, omnipotence, omniscience, benevolence, omnipresence, and immortality it qualifies as a manifestation. The property of “First Cause” applies to God just as it applies to any other manifestation.
TWENTY-SEVEN: The implication of Gödel’s incompleteness theorems is that no system can be described completely by using an aspect of that system for reference.
TWENTY-EIGHT: Therefore, God, viewed as a manifestation, cannot completely describe the presence of all other manifestations
TWENTY-NINE: Thus, God must be something that is beyond manifestation. It may be looked upon as the background against which manifestation, and even perception, appears.
THIRTY: Thus, God is THAT, which cannot be conceived or perceived. It is beyond desire, expectation and speculation.
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CONSIDERATIONS AND KNOWLEDGE:
[The considerations form themselves into space. Disturbances in space travel as radiation. Radiation condenses as matter. The primary knowledge is perception of considerations, from which come memory, experience, knowledge, information, hypotheses, theories, principles, axioms, etc.]
THIRTY-ONE: Space separates manifestation from perception-point. Separation generates desire to know. Desire to know generates expectation. Expectation generates speculation. Speculation generates considerations.
THIRTY-TWO: Considerations (thoughts, ideas, assumptions, expectations, suppositions, conjectures, speculations, etc.) form the fabric of the mental space. Disturbance traveling through this fabric is what forms radiation. This radiation condenses and becomes fixed as matter.
THIRTY-THREE: The perception of these considerations forms the basis of knowledge. Knowledge gradually becomes more structured as it condenses into information, hypotheses, theories, principles and axioms.
THIRTY-FOUR: All considerations are relative and so is knowledge.
THIRTY-FIVE: There is no absolute consideration. There is no absolute knowledge.
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NAME AND FORM:
[Name and form (nama-rupa in Sanskrit) is the crystallization of thoughts, at which point persistence enters into the picture. Name and form become the points of reference because they are persisting, even if for a fleeting moment. They can now interact and combine into more complex forms with new names.]
THIRTY-SIX: Considerations interact with each other. For such interaction to take place, there must be persistence.
THIRTY-SEVEN: For considerations to persist they must acquire some form. A unique consideration will have a unique form or ‘name’.
THIRTY- EIGHT: The considerations, thus, interact and combine into more complex forms with new names.
THIRTY-NINE: When there are names and forms there are also considerations.
FORTY: “God,” “Prime Mover Unmoved” “Uncaused Cause,” “Supreme Being,” “Unconditioned Being,” etc. are all considerations.
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[Further development of this project is in progress…]
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SELF:
[As considerations acquire name and form they become fixed. From this come transformations, such as, symbols, pictures, feelings, emotions, impulses, etc. The perception point appears to be the center of these considerations analogous to the “center of mass” in Physics. This is SELF. Considerations give rise to judgments that seem to be coming from self.]
FORTY-ONE: As considerations acquire name and form they develop a structure and become relatively rigid or fixed.
FORTY-TWO: From this structure of considerations come transformations, such as, symbols, pictures, feelings, emotions, impulses, etc. Thus come about means for communication, such as, language.
FORTY-THREE: As these considerations become relatively rigid or fixed, the perception point appears to be the center of these considerations analogous to the “center of mass” in Physics. This is SELF.
FORTY-FOUR: The perception gets filtered through the structure of considerations that make up the SELF, before it reaches the perception point.
FORTY-FIVE: The filtered perception gives rise to judgments that seem to be coming from SELF. This determines the view of existence, the Universe and also the view of self.
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