the quantum-level arrangement of an integrated system in superposition. — Possibility
I would love to see any study/article about so,
in my research I've never noticed a connection to superposition. — Augustusea
That’s because it’s pure speculation. How would one even begin to test such a theory? — Possibility
Does the mind occupy a space? — Daniel
That’s because it’s pure speculation. How would one even begin to test such a theory? — Possibility
Almost anything we say here as an answer to the question could and probably should be counted as speculation. If the geniuses don't know yet, I am going to sit around and wait for then to figure it ou — Sir2u
for me I wouldn't go into the quantum level for consciousness, but its still a possibility I guess. — Augustusea
Is there a specific reason why you wouldn’t? — Possibility
don't see the reasoning behind it being in the quantum level, but again it's still a possibility. — Augustusea
You might find Wheeler's PAP interesting then... — 3017amen
Something that might not be limitly speculation, meaning guessing without much thought, is that the mind seems to be a concept. Possibly just the way we talk and think about it, but whatever it is seems elusive unless you use brain and mind interchangeably. In an earlier post you stated that everything that exists exists within space. Concepts/ideas exist, therefore they exist in space. I don't understand why you say everything that exists is within space, especially that this includes concepts/ideas. This is not to put down concepts/ideas, I often love thinking about them. — Antonorganizer
I don't see the reasoning behind it being in the quantum level, but again it's still a possibility. — Augustusea
I understand as well as perceive my life as existence beyond my body and mind, yes it seems metaphysical. What you're about that makes sense, and though it is articulate, might be jumping to multiple conclusions about consciousness. You're using an unnecessary eloquent way of saying something that can be said in more simple language. — Antonorganizer
My criticism isn't really that your understanding fails, I know that despite my own certainty of certain aspects of life it's smart for me to acknowledge that I ultimately don't know. My reaction is to the word purpose, the purpose of a living being's varied lifespan, which I admittedly assume that the word purpose has special weight. I don't know that we have a purpose. We do create meaning; socially, culturally and subjectively, but whether or not there's a broader meaning to life, I don't know. — Antonorganizer
You say that awareness of value/conceptual structure that have meaning indicate self-consciousness. I think I understand awareness and consciousness, though both are abstract, but self as well as meaning in the way people typically consider it are questionable to me. — Antonorganizer
-PossibilityThanks for pointing this out - I think it’s more purposiveness or intentionality, rather than a specific, definable purpose. This relates to Kant. We have purpose, we are purposeful in our actions, but I agree that
don’t appear to have ‘a purpose’ as such. Likewise, there is meaning to life - a meaningfulness to living - but not a definable meaning as such. Nevertheless, I should point out that by ‘conscious subject’, I’m referring to those animals whose consciousness we may reliably assume, but who lack the capacity (that we can ascertain) for self-reflection and language. We define a conscious subject by attributing purposiveness to their perceived limitations as a living being - much of evolutionary theory is an example of this, as are the judgements we make of assumed intentionality against us. A conscious subject with no concept of self is not only incapable of distinguishing between meaning and value, but distinguishes between one value-meaning (purpose) and another only by attributing them as properties of objects in the environment in relation to that subject’s own intentionality (of which it is unaware). The attribution of value-meaning without distinction to a conscious subject defines the existence of that conscious subject by an assumed (if uncertain) purpose.
-PossibilityA self-conscious existence has the capacity to recognise that values vary in relation to meaning. But we tend to assume that we ‘create meaning’ from our perception of value/potential - and most of our language structure is built on this assumption, including the way we define abstract concepts. The way I see it, we hypothesise and test meaning from a limited perception of value/potential in relation to a perception of our own value-meaning (self). It is only when we account for our limitations and correct for prediction errors that we will recognise our position in the dimensional relation between value and meaning (eg. a limited observation of the solar system perpetuated the geocentric model, despite unavoidable prediction errors).
I apologise if this seems confusing. The challenge I often encounter in explanations at this level is with language and logic, which assumes a subject-object relation, value/conceptual structure as the container of existence, and meaning to be subsumed under concepts. A six-dimensional metaphysics considers meaningfulness (what matters) to be the container of existence, inclusive of all possible relations, conceivable or otherwise. This has the unsettling effect of de-centring and deconstructing perception of the ‘self’ as subject, and allowing for conception of a reality in which a self-conscious existence is valid and purposive, yet ultimately unnecessary in itself - it matters in how it relates within all possible existence. Like other principles of relativity, it isn’t where we operate in day-to-day interactions, but I find it improves understanding in dealing with the bigger questions...
Thanks for pointing this out - I think it’s more purposiveness or intentionality, rather than a specific, definable purpose. This relates to Kant. We have purpose, we are purposeful in our actions, but I agree that
don’t appear to have ‘a purpose’ as such. Likewise, there is meaning to life - a meaningfulness to living - but not a definable meaning as such. Nevertheless, I should point out that by ‘conscious subject’, I’m referring to those animals whose consciousness we may reliably assume, but who lack the capacity (that we can ascertain) for self-reflection and language. We define a conscious subject by attributing purposiveness to their perceived limitations as a living being - much of evolutionary theory is an example of this, as are the judgements we make of assumed intentionality against us. A conscious subject with no concept of self is not only incapable of distinguishing between meaning and value, but distinguishes between one value-meaning (purpose) and another only by attributing them as properties of objects in the environment in relation to that subject’s own intentionality (of which it is unaware). The attribution of value-meaning without distinction to a conscious subject defines the existence of that conscious subject by an assumed (if uncertain) purpose.
A self-conscious existence has the capacity to recognise that values vary in relation to meaning. But we tend to assume that we ‘create meaning’ from our perception of value/potential - and most of our language structure is built on this assumption, including the way we define abstract concepts. The way I see it, we hypothesise and test meaning from a limited perception of value/potential in relation to a perception of our own value-meaning (self). It is only when we account for our limitations and correct for prediction errors that we will recognise our position in the dimensional relation between value and meaning (eg. a limited observation of the solar system perpetuated the geocentric model, despite unavoidable prediction errors).
I apologise if this seems confusing. The challenge I often encounter in explanations at this level is with language and logic, which assumes a subject-object relation, value/conceptual structure as the container of existence, and meaning to be subsumed under concepts. A six-dimensional metaphysics considers meaningfulness (what matters) to be the container of existence, inclusive of all possible relations, conceivable or otherwise. This has the unsettling effect of de-centring and deconstructing perception of the ‘self’ as subject, and allowing for conception of a reality in which a self-conscious existence is valid and purposive, yet ultimately unnecessary in itself - it matters in how it relates within all possible existence. Like other principles of relativity, it isn’t where we operate in day-to-day interactions, but I find it improves understanding in dealing with the bigger questions...
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