Your use of the Cake metaphor sounds like you think it's a bad (magical?) idea to try to have it both ways ; perhaps like Jesus multiplying five loaves of bread into enough nutriment to feed five thousand people. But I view 's broadminded worldview as a useful philosophical attitude ; that I call BothAnd*1. It's a flexible binocular perspective that combines two conceptual frames into one philosophical worldview ; where you're not forced to choose one side to stand on.I can't help but contrast your response to me and your response to Gnomon, here: ↪Wayfarer
. Analytical Idealism is not, so far as I can make out, a form of Epistemological idealism. So again, you seem to me to want your cake and to eat it, by answering issues I raise from the point of view of Epistemological idealism while answering issues others raise from the point of view of ontological idealism. — Banno
Way off-topic :First job was to wind you back from confusing cognition as epistemic method with cognition as some kind of ontological mind stuff that grounds mind-independent reality. — apokrisis
If you looked at the Mind Created World piece, I explicitly state that I am not arguing for any such thing. — Wayfarer
This thread has strayed away from the relatively simple yes/no/maybe question of a Just World --- where your opinion is just as valid as mine --- onto the open-ended (infinite ; non-empirical ; unverifiable) question of Subjective vs Objective Reality.It’s not a question of whether the ‘wave function’ is or isn’t mind-dependent. The equation describes the distribution of probabilities. When the measurement is taken the possibilities all reduce to a specific outcome. That is the ‘collapse’. Measurement is what does that, but measurement itself is not specified by the equation, and besides it leaves open the question of in what sense the particle exists prior to measurement. — Wayfarer
Off-topic :I’m sorry but which of these interpretations say that human minds are what cause the Universe to be? — apokrisis
Some points from the ChatGPT outline: — Wayfarer
That is also my commonsense assumption, for all practical purposes. But, for philosophical purposes, I make a distinction between empirical Real world, and theoretical Ideal world. Even normally pragmatic scientists will imagine non-real scenarios as they try to make sense of the world-system as a whole. For example, since the semi-empirical Big Bang theory sounds like a taboo creation event, they may logically speculate about "what came before the Bang?" Some will dismiss it as a non-sense question, and dogmatically insist that this space-time world is one & done : no before or after. But others*1 seem to accept, as a matter of Faith/Fact, that an unverifiable/unfalsifiable Multiverse is the best answer. Presumably, in an infinity of worlds, random Good & Evil coin-flips will balance out. Some of us were just unlucky to be born into an out-of-whack alternate reality. Hence, the OP question for those of us in the contemporary world.Notice the implicit assumption in the statement that the physical world is 'the real world'. — Wayfarer
Yes. The physical world is unbiased ; neither Just nor Unjust ; but its variety affords chances for both kinds of effects. That's why I call my worldview BothAnd : it's both Fair and Unfair, both Just and Unjust, depending on the place & time & person. So, the OP question is really about Culture, not Nature, about Psychology, not Physics. :smile:Partly, because the real world includes varying life conditions. We discover what's fair and what isn't, and respond accordingly, e.g. suffer, enjoy, form judgements and complain or praise the particular conditions in which we live. It takes discipline to remain indifferent to the reality of fairness. — jkop
My philosophical repertoire is limited, since I have no formal training in Philosophy or Physics. So a lot of 's discussion (and your replies) are over my head. My comments are necessarily more general and conventional --- except for my personal unorthodox ideas, of course. Besides, this diversion onto Materialism vs Metaphysics or Realism vs Idealism is off-topic for this thread. Do you think it should be moved to a new thread? I'll let you and Apo decide what to call it. And you can get as deep & techy as you like. :smile:You mention 'top down constraints' - but what is the ultimate source of those constraints? Can they be traced back to Lloyd Rees' 'six numbers'? Because that has a satisfyingly Platonist ring to it, in my view. — Wayfarer
Off Topic:To dissect in more detail, matter and form are terms needing more clarification here. But they are certainly equal partners in the deal as they arise together in dichotomous fashion. Each – as one of a pair of complementary limits on enmattered and informed Being – exists to the degree it stands in sharp contrast to its "other". They form a dichotomous relation, in other words. Logically speaking, matter and form are "mutually exclusive and jointly exhaustive" as a pair of natural categories. — apokrisis
Actually, it was not Gnomon, but Aristotle, in his HyloMorphism theory, who seemed to be taking Matter and Form for granted. As if those ideal elements of reality were sitting on a shelf, until combined by an ideal Chemist into real things. That would be a dualistic theory. But my thesis is monistic, in that there is a single precursor to all real things. It's not a thing itself, but the Potential for things. This hypothetical infinite & undefined Apeiron, somehow splits into Form (creative causation) and Matter (the stuff that is enformed & transformed). In practice, it's what I call "EnFormAction" : the power to give form to the formless. This is not just wordplay. The thesis gives some background for the logical necessity of Potential as precursor to Actual things. It includes Information Theory & Quantum Theory along with some philosophical history of Platonic Idealism and Aristotle's Causes. :nerd:So you are talking in a way that takes matter for granted as that which already exists as a fact in its own ontic domain, just simply lacking the "other" of a shaping hand of a form. — apokrisis
Would you agree that Scientific Laws and Philosophical Principles are only "approximations" of Universal Essences? Obviously those "Ideals" are not real material things, so why do "wise" men continue to seek out such non-entities? Are they ignorant or stupid or god-smacked, or do they know something the rest of us don't? Perhaps, that there is more to the world than what meets the eye.But this is a Philosophy forum, — Gnomon
Hmm. — apokrisis
What are you implying? That a non-space-time essential principle could not produce mundane Matter from scratch? Such a non-noumenal notion may be the basic unproveable presumption of Materialism. Hence, a materialist would not expect a material object to be derived from an immaterial essence.But Matter is concrete, real, and changeable (perishable) — Gnomon
Sounds a little self contradictory. Not what you would expect from an essence. More work might be needed. — apokrisis
Some want to analyze your question from the perspective of Anthropologists or Biologists. But this is a philosophy forum. So, why not approach your "why?" question philosophically?Additionally, why do sentient beings contemplate the concept of a creator? It seems like a natural thing to question, and am wondering what are your thoughts on the matter. — Shawn
Off Topic :Systems Theory is especially applicable to Philosophy.... — Gnomon
But the holistic systems view is hylomorphic rather than essentialist. There's that. — apokrisis
Do I understand you correctly to mean that : if the world is Deterministic, then a single wrong act makes the whole world system unjust : "a rotten apple spoils the whole barrel". And a single act of injustice makes the whole system unjust? No personal accountability?If determinism is true, there can still be morality in that we can consider an action right or wrong. Further, we can still give moral reasons in a determined setting. . . .
To Gnomon's original question - in a deterministic universe, if a wrong act is committed, then the world is thoroughly unjust ↪Gnomon because any attempt to punish is itself unjust. — NotAristotle
Off-Topic : My "way of thinking" is characteristic of Philosophy, not Science. I've been trying to convince you that I'm not competing with scientists to produce practical applications of physical processes : atom bombs, cell phones, etc. Instead, I'm trying to update some ancient philosophical worldviews for application to the complexities of the contemporary chaotic world. The philosophical approach to understanding is Theoretical instead of Practical ; general instead of specific ; universal instead of local ; essential instead of detailed.If your way of thinking has any real advantage, it has to be able to lead to better answers than the scientists have already figured out. Explain what is observed in some self-consistent fashion rather than ignore the critical details that don't fit your essences story. — apokrisis
Off-topic : I normally don't reply to 's jibes, because his philosophical worldview specifically & disdainfully excludes my own. So, the sciencey stuff is necessary to provide some common ground for discussion. However, his questions were timely, as I am currently reading a book that, among other things, discusses the New Physics (Relativity & Quantum) of the 1920s.(1) According to physicists ... Energy is Causation, and Matter is one of its effects : Noumenal Energy transforms into Phenomenal Matter. So, Energy is the fundamental "substance" (essence)*2 of the physical world. — Gnomon
But this is simply nothing like how physics talks. You are projecting. It is your central misunderstanding.
An ontology of "stuff" is medieval science. Stuff as alchemy. Stuff as fluid stuff and corpuscular stuff. Stuff as a substance with inherent properties like gravity or levity. Stuff like calorie as the heat that flowed from one place to another.
Physics broke with this"essences" metaphysics by mathematical abstraction*6 — apokrisis
Off Topic : You ask good philosophical questions, but you seem to expect Materialistic answers to Abstract inquiries. You expect 17th century deterministic answers, even though the foundations of post-classical physics are indeterminate. My understanding of Physics is post-classical, and entangled with Meta-Physics (the observer effect). Apparently, post-classical philosophy doesn't "make sense" to you. And your snarky (passive aggressive "sir") presentation is not good for communication.↪Gnomon
(1) If, as you claim, energy is not material, then how does it interact with the material (e.g. mass-energy equivalence) without violating fundamental conservation laws?
(2) And the philosophical corollary to the physics question: how does a non-material substance3 interact with material substance (re: substance duality)? — 180 Proof
Obviously you didn't take the time, or have the inclination, to "check" the off-topic & off-forum evidences presented in the thesis and blog. That's just as well, since your materialist or "immanentist" worldview might categorize the abstract, theoretical, mathematical, incorporeal grounding of Energy/Information/Qualia as over-your-head (transcendent), or off-limits (prejudice), and as the unreal, imaginary, statistical measurements of a rational mind. :joke: :cool:↪Gnomon
:ok: So you do not have any concrete grounds to assume or claim that energy (i.e. activity) is not material. Just checking ... — 180 Proof
It's a long off-topic story. But, if you have the time and the inclination, I have a thesis and blog to underwrite that philosophical inference. :smile:↪Gnomon
Why do you assume that energy (e.g. massless particles ... mental activity ...) is not material? — 180 Proof
Ha! My commonsense solution to the Fairness & Justice problem would be to have a single-sovereign-supreme-superhuman judge to arbitrate between human definitions of My Justice and Your Fairness. Something like Molière's Tartuffe, relocated to heaven. But, since I gave up my religious solution years ago, I just don't worry about it. I'm certainly not a Marxist, except in the sense that he specified the problem for his day & time. His solution was missing the heavenly father to make the children behave. At my advanced age, I'm willing to let those who are more-concerned-&-more-able work-out the details of the next Utopia. :cool:What would your commonsense notion of Fairness or Justice look like, within this human world? Is it specifiable, exactly? — Moliere
Since I have no formal training in philosophy, 's posts are often over my head. So, in that sense, I may not have extremely "abstracted notions". But Fairness and Justice are fairly commonsense notions aren't they? Yet some posts make it more complicated, by further abstracting the notion of what kind of world (Hegelian, Marxist) can be judged morally.↪Gnomon's post strikes me as someone who does not have abstracted notions, and is wanting to see the limits of thinking on the subject, so this is a perfect sort of response, isn't it? — Moliere
OK. What do you mean by "materialist" or "materialism"? Is there a definition of those terms that you would apply to your own worldview? For example, I am a Materialist in the sense that I take the existence of sensible Substance for granted, for all practical purposes. However, for philosophical (theoretical) purposes the term is sometimes taken to an extreme : THE sole fundamental substance. Which no longer makes sense, since Einstein's equation of Matter with Energy and Math.Is that an indirect way of saying that you identify as a Materialist? — Gnomon
No, but it depends what you mean by "materialist". — Banno
To me, the notion of ding an sich, as a philosophical essence, seems coherent (rational) enough. Of course, materialist Science doesn't do essences. So the ding seems to be a Philosophy thing. That may be because essence, qualia, property are categories of our rational analysis of the perceived world. :nerd:ding an sich — Gnomon
I don't think this notion can be made coherent — Banno
Yes. That's the role of Philosophy, not Science. As you noted, we will never have a complete comprehensive understanding of "how things are", or of ding an sich. All we ever know of the "real" world is the subjective sensations of our bodies, and the imagery (ideas) in our minds. But, without "objective facts", such as the contributions of physical Science, we might never be able to communicate from one mind to another.So a description of how things are, even if complete, does not tell us what we ought to do about it. — Banno
Is that an indirect way of saying that you identify as a Materialist? The term I used was "immanentist", so your discussion of "immaterialist" misses the philosophical issue of Immanence vs Transcendence. I borrowed the term from another poster ; understanding it to mean something more like "realist" vs Idealist, or even "materialist" vs spiritualist in a different context. In other words, there is nothing --- no minds, no ideas, no spirits, no souls, no gods, and no philosophical metaphors --- that are not of this world : i.e. transcendent, hence not subject to verification or falsification. However, some Facts of Science (e.g. quantum quarks) are also institutional, and must be taken on Faith by those who are not members of the institution. :smile:I would not describe myself as an "immaterialist". I've argued that what are sometimes called abstract concepts are better understood as institutional facts. They manifest our intentions, so to speak. The "our" here is important. And the issues involved are complex. — Banno
seems to be one of the most philosophically knowledgeable posters on this forum. But his arguments tend to be rather terse, as if he has a canned answer for common problems. So, some fraught terms may be trigger-words for a succinct reply. Based on his dismissal of your arguments, I suspect that he equates both "Metaphysics" and "Transcendence" with other-worldly religion and spiritualism, instead of with abstract concepts and philosophical metaphors.And clearly the Cosmos, life and mind have turned out to have just that kind of self-organising logic. And thermodynamics – as a general label for a vast field of maths and science now – is all about systems that self-organise. So thermodynamics is how we can bring 21st C precision to a metaphysics of immanence. — apokrisis
Perhaps I should have said, "human purposes are both more complex and more general than animal's simple & narrowly focused goals" . But that's a mouthful, compared with just "more than". :smile:Humans, more than most animals, are "animated by purpose". — Gnomon
This is debatable. Humans, with intellect and will, provide themselves the freedom to choose from a multitude of options in their activities. Animals seem to be driven towards very specific goals, without the capacity to choose. Each is "animated by purpose", and I do not see how you could argue one is more so than the other. — Metaphysician Undercover
Pardon, my intrusion. But I suspect your failure to communicate with may be foundering on the notion of "transcendent" ideas. If he is an Immanentist regarding abstract concepts --- God being just the most common example --- any reference to something transcendent may be meaningless to him.That's all very clever, but tells me very little. — Banno
Clean out your ears. This was the OP that I was addressing. I was pointing to the third option of the pragmatic/semiotic view that stands beyond the impasse of the idealism vs realism debate. — apokrisis
Yes. If you define "real" as anything that can interact with other things, then the human mind is real. A rock is inert in itself, but can be used to break a window. An idea is subjective and invisible, but it can be used to affect other minds. For example, your post elicited this reply.Yet, do you find the "mind of the observer" to be any less real than the physicality which it observes and thereby knows? And, if not, are not both then equally real aspects of that which constitutes "the world" as-is. — javra
I don't know how this thread got off-track on discussions of Physics and Thermodynamics as the "grounds" for ethical concepts. But, a quick Google search found that some modern developments in philosophy have narrowly focused on Linguistics and Phenomenology, which analyze common words down to their presumptive atomic meanings. I don't know about , but personally, I have no formal training in technical philosophy, or in modern deconstruction of traditional meanings.So from whence this metaphysical fixedness of thermodynamics as they currently are known (and as they occur) being an absolute and literally immovable/permanent grounding for absolutely everything - including notions of justice and fairness? — javra
Humans, more than most animals, are "animated by purpose". But the universe, as a whole system, is structured by Logic. That mathematical Logic is arithmetical, in that various threads of causation always add-up to a single global effect. Hence, the world may have an "assigned" (teleological) Purpose, but no-one knows what that final summation will be. Yet, humans, animated by their own motives, infer and impute various "schemes" to the world, to the World Mind.Can the Universe be ordered without being animated by purpose? Do you see the difference? Purpose and reason seem to suggest A purpose and A reason. That is , a realism in which things works according to a certain scheme , a particular content of meaning. By contrast , it could be that the universe is ordered in the sense that it changes with respect to itself in a way that is profoundly intimate. What makes this unfolding ordered is not an assigned purpose, but the lack of arbitrary content violently polarizing its movement in one direction or another. — Joshs
In the singing birds song, is he saying, "another world" : perhaps a Garden of Eden? Or is he imagining this present world as Non-Dual? Hamlet --- the melancholy Dane --- recognized that Good & Evil are not features of the world itself, but a personal interpretation : “There is nothing either good or bad, but thinking makes it so”. Even so, Hamlet was driven mad by his pessimistic mindset. Can we be driven sane, by an optimistic attitude toward a world that can be interpreted either way? "It's an ill wind that blows nobody good". One person's misfortune is often another's good luck.At any rate, this pithy conclusion of “the world is neither fair nor unfair” as just worded might be somewhat too non-dualistic for many, but I find it in full keeping with previously mentioned notions of “the world can be fair only to the extent that we make it so”. — javra
Yes. Modern religions still preach hope for perfect justice, but may no longer teach that piety will be immediately rewarded with peace and prosperity. Instead, believers should expect to suffer patiently --- in some cases for a lifetime --- buoyed by their faith in an Ideal-but-remote place & time, and a non-physical body. Even though secular laws have reasoned that "justice delayed is justice denied".I am religious, but don’t actually believe that this means that a eventually just world is determined even if everything happens for a reason. — Igitur
I don't want to get in the middle of a spitting contest. But I'll point out that 's discussion of Ecology hardly qualifies as materialistic "scientism". Ecology does have practical applications, but its primary consideration is ethical & holistic*1 : the universe is more than an aggregation of objects & forces. For us earthlings, it's also an association of beings.↪apokrisis
Well, I suspect that ↪Gnomon will go along with your scientism. Of course, I don't think it is I who is not in the game. You do not appear to even see the ethical considerations. But my posts only elicit more spit. — Banno
The physical analogy between a Fair & Just distribution of social states, and thermodynamic equilibrium (balanced measure) is a philosophical metaphor, not to be taken literally. :cool:How does it make sense to ask which of these is in thermodynamic equilibrium? — Banno
We may even gain some philosophical insights from Biology. My latest blog post is entitled : Synchrony : Small World Networks*1. In 1926, during the heyday of Quantum Physics, biologist Jan Smuts*2 intuited the general principle of Holism as an organizing force in biological Evolution. His acumen was immediately recognized by those who later became labeled as "New Agers". But it was overshadowed by the Atomic bomb builders, until the 21st century emergence of Complexity, Systems and Information sub-disciplines of science. As illustrated in the Oppenheimer movie, physics sans ethics can solve a temporary technical problem, but create an even greater moral dilemma.To which I might only add that ethics may be of more help here than physics. For while physics tells us what is the case, ethics acknowledges that we might well make things otherwise. — Banno
Isn't that the role of Philosophy, to deduce both the Good and the Bad aspects of the Real and Cultural worlds, and to devise a new more Ideal social system that will be better for A> those who seek justice, or B> those who seek power? Perhaps to emulate Nature in its physical perfecting tool : survival of the fittest, by means of competitive selection. Or to discover a new metaphysical tool for increasing moral fitness.In a perfect world, that might look rather like social democracy. — apokrisis
Good~evil is tarred jargon as it does speak to the simplicities of reductionist models of causality. But we can sort of get what the terms are getting at from a systems perspective and its ecosystem style, richness constructing, hierarchical complexity. — apokrisis
That is also my own facile answer to this thread's title question. The physical universe is not a God to be held responsible for my personal flourishing or perishing. Instead, the world in which I live & act is an amoral (neutral) context for my own moral choices. So, if I want the world to be more Good and less Evil, it's my job as a moral agent to attempt to "make it so". Unfortunately, as you noted, our personal Utopia votes are seldom unanimous ; because we all "differ on the ontological details". Hence, the necessity for a moderate philosophical attitude toward the extremes of Good & Evil. :smile:Although I'm quite surprised by this, in a pleasant manner I'll add, I here fully endorse Banno's laconic answer (thought doubtless we'll differ on the ontological details):
Only if we make it so. — Banno — javra
Yes. If we wake-up one day and find ourselves in a world of simple positives & negatives --- warm milk vs warm urine --- as helpless babies all we can do is cry that "this wet diaper is appalling". But over time, we learn to take the ups & downs of life with self-help philosophical equanimity. The mature world is no longer Good vs Evil, but a nuanced environment that can be managed by rational actors into a worldview where we can look forward to waking up tomorrow in a familiar place with new challenges to manage. "A place to leave behind, and a place to approach". :smile:This is a tricky kind of causality to contemplate. It is not the reductionism of "cause and effect". But it was already where metaphysics started with Anaximander and his pre-socratic cosmology. . . . .
And then we get to the vexed issue of good and evil. Which is problematic because it replaces the complex systems causality of the natural world with the polarised story of a cause and effect world. A mechanistic viewpoint. Instead of a pair of actions that are complementary – as in a dichotomy or symmetry breaking – we have just a single arrow from a here to a there. There is a high and a low, a good and a bad, a wonderful and an awful. There is a place to leave behind and a place to approach. — apokrisis
Isn't that what philosophers have always done : to superimpose a reasoned worldview upon the myriad & contradictory details of the world we are "thrown" into? To make sense of what we sense ; to justify what seems unjust? To catch what is thrown at us, and throw it back with intention? To make choices that are not imposed upon us? :cool:I have encountered no reason to superimpose a philosphy or religion upon this in order to make its seem less appalling. — Tom Storm
Quite succinct, and non-polemical. But I was hoping for some why or why-not discussion, that I could learn from. You could take your pick of a few comments or quotes that will illustrate a philosophical position or principle. For example, "No" could be construed as Nihilist. But is that just an emotional feeling, or a reasoned philosophical position, or a theory of how the world works? Please notice that I omitted a heavenly element from consideration. :smile:No. — Tom Storm
Yes. Aristotle's hylomorphism was a proposed explanation for the philosophical distinction between Body & Mind. But it could also serve as a metaphor for the modern analysis of material/physical Hardware and abstract/metaphysical Software. Presumably, only rational animals are able to make that differentiation between what we see and what we infer. In a computer, the hardware serves as the Hyle to embody and process the abstract data of digital logic : Morph. Together they become a "computer", and act as a "thinking machine".But the reason that passage appeals to me, and I've mentioned it many times, is because it lays out the outlines of Aquinas' version of Aristotle's 'matter/form' dualism very clearly. (You can find it here. Incidentally, also check out this dialogue with Google Gemini on the possible link between hylmoporphic dualism and computer design.) — Wayfarer
I assume the "underlying issue" for you is similar to what Chalmers labeled "the Hard Problem" of how humans are able to distinguish (differentiate) between obvious physical Reality (things) and obscure essential Ideality (essences). That's the job of the Rational Faculty of human intellect. But how it works in a physical neural context is a multi-millennial philosophical mystery that may be closer to becoming a mundane science fact.I can’t help but be struck by the resemblance to a passage I’ve often quoted in the past here in respect of Aquinas:
"….if the proper knowledge of the senses is of accidents, through forms that are individualized, the proper knowledge of intellect is of essences, through forms that are universalized. Intellectual knowledge is analogous to sense knowledge inasmuch as it demands the reception of the form of the thing which is known. But it differs from sense knowledge so far forth as it consists in the apprehension of things, not in their individuality, but in their universality."
Can you see the resemblance in those two passages? The differentiation between ‘sense perception’ and ‘ideas grasped by reason’? That in the platonic vision, the faculty of reason is able to grasp what is ‘always the case’? I know my attempt here might be a bit simplistic but I’m trying to get a handle on the big underlying issue as I see it. — Wayfarer