It initially puts a lot of store on the issue of causality vs perceived randomness & spontaneity, as indicated by many findings from Quantum Mechanics.
The author suggests only 3 possibilities:-...
1. A hidden variable/cause
2. True Spontaneity – something happens without a cause
3. True Randomness - different outcomes for no reason – ie. without a cause.
These three are language's - philosophy's - attempt to corral the real, in this case QM, and QM doesn't yet corral. Bell experiments to date rule out #1 - that being what the later tests were testing. #s 2 and 3 are objectionable for "without a cause." The word "cause" itself requiring exhaustive definition before sense can be made of it. In a sense we're on a drunkard's search wrt QM. That leaves us nowhere, but the nowhere is, for now, a fact.
In any case and not just this one, I accept that science and philosophy are connected by "silken ties.., And only by one's going slightly taut... Is of the slightest bondage made aware." (pace, Robert. Frost). But that otherwise are different. Feynman on this, "If you think you understand QM, then you don't."
Your author is trying. That puts him into the category of entertainment - and selling books - but not science or philosophy. — tim wood
It initially puts a lot of store on the issue of causality vs perceived randomness & spontaneity, as indicated by many findings from Quantum Mechanics. — christian2017
The author suggests only 3 possibilities:-...
1. A hidden variable/cause
2. True Spontaneity – something happens without a cause
3. True Randomness - different outcomes for no reason – ie. without a cause. — christian2017
My one line hypothesis is that we filter information a priori from an external energy source. Much like Schopenhauer's theory of Metaphysical Will in nature... . — 3017amen
What is familiar and well known as such is not really known for the very reason that it is familiar and well known.
In the case of cognition, the most common form of self-deception and deception of others is when one presupposes something as well known and then makes one’s peace with it. In that kind of back-and-forth chatter about various pros and cons, such knowing, without knowing how it happens to it, never really gets anywhere. Subject and object, God, nature, understanding, sensibility, etc., are, as is well known, all unquestioningly laid as foundation stones which constitute fixed points from which to start and to which to return.
The movement proceeds here and there between those points, which themselves remain unmoved, and it thereby operates only upon the surface. Thus, for a person to grasp and to examine matters consists only in seeing whether he finds everything said by everybody else to match up with his own idea about the matter, or with whether it seems that way to him and whether or not it is something with which he is familiar.
As it used to be carried out, the analysis of a representation was indeed nothing but the sublation of the form of its familiarity. To break up a representation into its original elements is to return to its moments, which at least do not have the form of a representation which one has simply stumbled across, but which instead constitute the immediate possession of the self.
To be sure, this analysis would only arrive at thoughts which are themselves familiar and fixed, or it would arrive at motionless determinations. However, what is separated, the non-actual itself, is itself an essential moment, for the concrete is self-moving only because it divides itself and turns itself into the non-actual.
The activity of separating is the force and labor of the understanding, the most astonishing and the greatest of all the powers, or rather, which is the absolute power.
The circle, which, enclosed within itself, is at rest and which, as substance, sustains its moments, is the immediate and is, for that reason, an unsurprising relationship. However, the accidental, separated from its surroundings, attains an isolated freedom and its own proper existence only in its being bound to other actualities and only as existing in their context; as such, it is the tremendous power of the negative; it is the energy of thinking, of the pure I.
Death, if that is what we wish to call that non-actuality, is the most fearful thing of all, and to keep and hold fast to what is dead requires only the greatest force. Powerless beauty detests the understanding because the understanding expects of her what she cannot do.
However, the life of spirit is not a life that is fearing death and austerely saving itself from ruin; rather, it bears death calmly, and in death, it sustains itself. Spirit only wins its truth by finding its feet in its absolute disruption. Spirit is not this power which, as the positive, avoids looking at the negative, as is the case when we say of something that it is nothing, or that it is false, and then, being done with it, go off on our own way on to something else. No, spirit is this power only by looking the negative in the face and lingering with it. This lingering is the magical power that converts it into being.
– This power is the same as what in the preceding was called the subject, which, by giving existence to determinateness in its own element, sublates abstract immediacy, or, is only existing immediacy, and, as a result, is itself the true substance, is being, or, is the immediacy which does not have mediation external to itself but is itself this mediation. — Hegel/Pinkard
Science of this culturally educative movement is the detail and the necessity of its shaping, as what has been diminished into a moment and a possession of spirit. The aim is spirit’s insight into what knowing is.
Impatience demands the impossible, which is to say, to achieve the end without the means. On the one hand, the length of the path has to be endured, for each moment is necessary – but on the other hand, one must linger at every stage on the way, for each stage is itself an entire individual shape, and it is viewed absolutely only insofar as its determinateness is viewed as a whole, or, as concrete, or, insofar as the whole is viewed in terms of the distinctiveness of this determination. – Both because the substance of the individual, the world spirit, has possessed the patience to pass through these forms over a long stretch of time and to take upon itself the prodigious labor of world history, and because it could not have reached consciousness about itself in any lesser way, the individual spirit itself cannot comprehend its own substance with anything less.
At the same time, it has less trouble in doing so because in the meantime it has accomplished this in itself – the content is already actuality erased to possibility, immediacy which has been mastered. That content, which is already what has been thought, is the possession of individuality. It is no longer existence which is to be converted into being-in-itself. Rather, it is just the in-itself which is to be converted into the form of being-for-itself. The way this is done is now to be more precisely determined.
In this movement, although the individual is spared the sublation of existence, what still remains is the representation of and the familiarity with the forms.
The existence taken back into the substance is through that first negation at first only immediately transferred into the element of self. The element thus still has the same character of uncomprehended immediacy, or, of unmoved indifference as existence itself, or, it has only passed over into representational thought. -As a result, it is at the same time familiar to us, or, it is the sort of thing that spirit has finished with, in which spirit has no more activity, and, as a result, in which spirit has no further interest. However much the activity, which is finished with existence, is itself the immediate, or, however much it is the existing mediation and thereby the movement only of the particular spirit which is not comprehending itself, still in contrast knowing is directed against the representational thought which has come about through this immediacy, is directed against this familiarity, and it is thus the doing of the universal self and the interest of thinking — Hegel/Pinkard
So that when Joe says, "I want to eat an ice cream, and it's necessary for me to go to the store to buy an ice cream to be able to eat it, BUT I ought not go to the store," we can say that he's getting a fact wrong, and we can somehow justify that he's getting a fact wrong. — Terrapin Station
26. Pure self-knowing in absolute otherness, this ether (sic) as such, is the very ground and soil of science, or, knowing in its universality. The beginning of philosophy presupposes or demands that consciousness is situated in this element. However, this element itself has its culmination and its transparency only through the movement of its coming-to-be. It is pure spirituality, or, the universal in the mode of simple immediacy.
Because it is the immediacy of spirit, because it is the substance of spirit, it is transfigured essentiality, reflection that is itself simple, or, is immediacy; it is being that is a reflective turn into itself. For its part, science requires that self-consciousness shall have elevated itself into this ether in order to be able to live with science and to live in science, and, for that matter, to be able to live at all.
Conversely, the individual has the right to demand that science provide him at least with the ladder to reach this standpoint. The individual’s right is based on his absolute self-sufficiency, which he knows he possesses in every shape of his knowing, for in every shape, whether recognized by science or not, and no matter what the content might be, the individual is at the same time the absolute form, or, he has immediate self-certainty; and, if one were to prefer this expression, he thereby has an unconditioned being. However much the standpoint of consciousness, which is to say, the standpoint of knowing objective things to be opposed to itself and knowing itself to be opposed to them, counts as the other to science – the other, in which consciousness is at one with itself, counts instead as the loss of spirit – still, in comparison, the element of science possesses for consciousness an other-worldly remoteness in which consciousness is no longer in possession of itself.
Each of these two parts seems to the other to be an inversion of the truth. For the natural consciousness to entrust itself immediately to science would be to make an attempt, induced by it knows not what, to walk upside down all of a sudden. The compulsion to accept this unaccustomed attitude and to transport oneself in that way would be, so it would seem, a violence imposed on it with neither any advance preparation nor with any necessity. – Science may be in its own elf what it will, but in its relationship to immediate self-consciousness, it presents itself as an inversion of the latter, or, because immediate self-consciousness is the principle of actuality, by immediate self-consciousness existing for itself outside of science, science takes the form of non-actuality.
Accordingly, science has to unite that element with itself or instead to show both that such an element belongs to itself and how it belongs to it. Lacking actuality, science is the in-itself, the purpose, which at the start is still something inner, at first not as spirit but only as spiritual substance. It has to express itself and become for itself, and this means nothing else than that it has to posit self-consciousness as being at one with itself.
27. This coming-to-be of science itself, or, of knowing, is what is presented in this phenomenology of spirit as the first part of the system of science. Knowing, as it is at first, or, as immediate spirit, is devoid of spirit, is sensuous consciousness. In order to become genuine knowing, or, in order to beget the element of science which is its pure concept, immediate spirit must laboriously travel down a long path.
– As it is established in its content and in the shapes that appear in it, this coming-to-be appears a bit differently from the way a set of instructions on how to take unscientific consciousness up to and into science would appear; it also appears somewhat differently from the way laying the foundations for science would appear. – In any case, it is something very different from the inspiration which begins immediately, like a shot from a pistol, with absolute knowledge, and which has already finished with all the other standpoints simply by declaring that it will take no notice of them." — Hegel/Pinkard
the true not just as substance but just as much as subject. — tim wood
or, it comprises not only the immediacy of knowing but also the immediacy of being, or, immediacy for knowing. — tim wood
2Yes, but since contradictions cannot be instantiated, (by the ontological principle of contradiction) they are not possible. So, the formulations mean the same thing. — Dfpolis
3What is contradictory is outside the scope of being and so not a limit on being. — Dfpolis
4The laws of nature, for example, act throughout the cosmos, but have no parts outside of parts. — Dfpolis
5and an Infinite Being can do any possible act. — Dfpolis
6Infinite being can act in all possible ways in all possible places at all possible times. — Dfpolis
7Nor is the universe God because it is constrained by the laws of nature, which are more restrictive than what is logically possible. — Dfpolis
8Thinking something does not make it exist. — Dfpolis
9So, we can only prove God's existence if knowledge of it is implicit in experience. People with good intuition can see it directly, but may not be able to articulate it for others. — Dfpolis
10If a being exists, its explanation must exist. — Dfpolis
If something exists, its existence is explained either by itself or by another. — Dfpolis
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