Safeway, Walmart & Human Passivity

The practical worlds that societies enclose are shared experiences that can exist without a common language. If you have access to money and there is a supermarket nearby, your survival is ensured. Any tourist or ex-patriot who is ignorant of the local language knows how that works: you go to the store, pick what you want off the shelves, pay and leave, without needing to utter a single word.

What this means is, we have created societies in which even dummies can cope … but … have we intentionally made societies for dummies? Is there a structural aim to this simplicity? If the basic elements of survival are quite simply ‘get a salary and close proximity to a supermarket and you’ll be fine’, how can real progress on a human, sapiens level, come about? What is there to inspire the masses for more when they are perfectly comfortable with much less?

The essence of the practical reality boils down to this, and practical reality is economic reality. The progressive motor of the homo economicus is his or her ambition, but the most practical side of the practical world is that ambition and dreams are not necessary – in fact, they are not even practical. The American Dream might hover around, but in general it gets lost in the linings of the corridors of Walmart.

A society that can be imagined without any need for language is a sapiens-impoverished one. The practical world that economists dream of is language-poor and Sapiens deficient. It is an inhuman or anti-human world.

The opposite of this world would be one in which language becomes a priority. This means that a literate society is a human one. Humanity as a purposive, progressive entity, could be measured according to its literacy. Reductionism is a fascist, anti-humanism with a purpose toward creating a silent, ant-like species (although, even ants communicate more than supermarket shoppers do).

Linguistic interaction is necessary for intentionality and its development is necessary for the intentional progress of society itself and for the creation of a human civilisation pushed forward by democratic, intentional progress. A linguistically poor society, on the other hand, is impoverished in democratic intentionality.

Deep thinking requires linguistic richness. Even the ability to synthesise linguistic expression needs linguistic richness as well. One who lacks linguistic dexterity in the first place cannot simplify what they could never express in the first place.

Language, along with our physical motor skills, is the first thing we learn. For human society to properly function in an intentional, progressive way, we should never stop progressing linguistically, even if this means abandoning the practical side of life.   

The World is our World

There are two kinds of universes. Firstly, the kind that is perceived in different ways by each and every perceiving entity (Universe A), and, secondly, the universe that encloses and supports these perceiving entities (Universe B). The latter is that which allows perception to take place and part of it is the World. The World is the space in which conditions allowing for consciousness via a conscious, knowing, sapiens life exist.

This description of reality gives us a basic truth: the World is the part of the Universe made purposeful through Sapiens’ perception of it, and each sapiens entity has his or her own singular universe constructed according to the possibilities granted by its place in space and moment in time. Likewise, these individual realities are enriched by the possibilities engendered by the imagination of each and every sapiens entity BUT enclosed within the physical necessities that make up the form of the all-encompassing Universe that is the prime necessity making Sapiens possible.

The World is our world, open to all our possibilities, but at the same time restricted by the physical laws of the Universe and the fragile equilibrium that makes life on Earth possible. Each sapiens stands at the centre of the Universe (as the creator of his or her universe), but depends on the World and its ability to produce and maintain life (and life’s possibilities) primarily for its purposeful existence and, secondly, for its possibilities within the restrictions of that existence.

 These restrictions are determined by each subjects’ position in time and space. Possibilities are modified by our accumulation (through education and culture and through the other possibilities allowed or disallowed us by societies).

By anchoring ourselves with the metaphysical truth, we are able to find an equally true teleology or final purpose, and through that a general purposiveness for sapiens entities.

The metaphysical truth that there are two kinds of universes, points to an inseparable connection between the multifarious universes coming from Sapiens’ individual perceptions and consciousness and the reality of the all-encompassing Universe itself. Both forms of the Universe need each other, and must never betray each other. So tightly are they linked that any betrayal would mean the annihilation of both universes. The existence of one, therefore, depends on the existence of the other.

The perpetuity of this existence, however, depends on certain laws that must be, firstly, discovered by Sapiens, and secondly, respected.

The general purposiveness (and meaning) in life has to be anchored to the idea of maintaining a perpetual relationship between universe A and universe B, or between Sapiens and the World.

Through perception, Sapiens has the ability to reveal the Universe whilst, through the creative powers of the Sapiens’ imagination, humans are also able to fashion different worlds of our own, each one replete with its own culture and society.  

Sapiens’ creativity is a fundamental feature in the relationship between universe A and universe B. Through universe A, the universe B is not only brought into a purposeful Being (I am known, therefore I am ), it is also enriched and enlarged through the worlds imagined and created from that imagination via the inventive and creative power of Sapiens’ minds and their arts and technologies.

In our relationship with universe B, therefore, we have two purposes that fold over into a singular circular meaning of life: to know that universe and to create within it according to our own imaginations and use of the knowledge we accumulate through contemplating the universe we know.

The first law of purposiveness for Sapiens therefore, which is also a moral imperative, is to be creative and knowledgeable.

But from this conclusion arises another question. If this is an authentic moral imperative for humanity: How can our societies go about fashioning the creative and knowledgeable sapiens entities that are so imperative for a purposeful relationship with the World?

Unconcealment (Part One)

1.

Heidegger defined Being as that which is unconcealed or, more accurately, he proposed that what entities are depends on the conditions that allow them to manifest themselves, and it was this dependency that Heidegger called Unconcealment (Unverborgenheit).

Implied in this link between Being and Unconcealment is a dependency on the unconcealed buried in the nature of all Being.

Unconcealment is an important concept for us for three reasons:

Firstly, we believe that the Universe, as an entity, has evolved in a deliberate way that enables Unconcealment to come about.

Secondly, the human, homo sapiens, as an unconcealing entity, finds itself in a central and essential position in the Universe. We are invested with the power to unconceal the Universe; the same Universe that created the conditions allowing for our existence as unconcealers in order to bring forth Being … Being comes from the sapiens’ unconcealing of it.

 Thirdly, the vital role that humanity plays in the Unconcealment and subsequently the very Being of the Universe, creates a positive, moral purposiveness for humanity embedded in Being and the perpetuation of Being through our power to unconceal.

2.

Before Unconcealment, or before the existence of sapiens’ consciousness, there was no awareness of the Universe and no possible context for the Universe to exist in. With the evolution of consciousness that context was created. From a purposive point of view, therefore, we think in order to unconceal. However, paradoxically, the human mind is also proficient at making its own concealments.

We were created to unconceal and yet, ask anyone what truth is, and they will almost undoubtedly struggle to give any semblance of a satisfactory answer. Embedded in our power to unconceal is also a powerful capacity for sceptical reasoning. If there is a struggle in human society between light and darkness, it is contained in our proficiency to conceal and unconceal at the same time. In fact, our very own ability to unconceal is concealed from us. Although the will to unconceal is manifest in all truly creative, artistic and scientific endeavours there is very little in the design of human societies and cultures pushing Unconcealment forward as an essential element of human activity.

In reality, the importance of our unconcealing faculties, which are our true nature, are concealed from us, and this paradoxical fact may be the basic human flaw that allows for the seemingly unavoidable propagation of all crimes against humanity such as war and famine and the deliberate fermentation of ignorance created by anti-Unconcealment, and subsequently anti-human, economic principles.  

3.

It is not hard to understand why Unconcealment as a basic, purposive drive for human beings is concealed. After all, all human purposiveness is in the main part concealed by all human societies. Of course, this seems wrong: the same societies that enmesh our lives are alienating us by obfuscating authentic human purpose from us. Surely, the first thing that a civilisation would want to impart to its communities would be a common, authentic purposiveness, yet, in actual fact, the complete opposite is true. How can this be so?

The answer is simple: the power (Wealth) that organises and runs society is an economically-interested one that reaps more profit by concentrating all our attention on the present rather than any long-term future. Capitalism builds only where profits can be made from that construction, whereas purposiveness demands a different kind of progress.

The concealment of long-term purposiveness is therefore a conscious, anti-human act, dictated by the immediate purpose of making profit. There is no profit to be made out of the long-term.   

Continued at Part Two: https://wordpress.com/block-editor/post/pauladkin.wordpress.com/3382

Final Aim

big-data

God or no God, the ultimate aim for humanity can only be determined cosmologically.

This statement is as true as: “we must all die.” In order to overcome nihilism, we need to find a positive relationship between cosmological problems and the problem of finding a value and purpose for life.

The idea of a fine-tuned universe[i] offers a first step to the elaboration of a philosophical method capable of offering a value and purpose for sapiens entities. In a determined universe, fine-tuned by the self-same cosmos to create conscious biological entities, advanced, sapiens life-forms assume an integral and even necessary function for the universe. From a universal perspective, consciousness is an essential ingredient, lacking at first, and so created out of necessity by the non-sentient universe so that it can perceive itself.

If God does exist, we must imagine It to be blind.

The most thorny problem is the concept of will or determination in the universe. If fine-tuning exists, how can it come about accidentally?

To leap beyond this conundrum, cosmologists have come up with the idea of the multiverse[ii], or the idea that an infinite number of universes have to exist in order to make our precision-made, godless universe possible. In a dynamic infinity, everything is not only possible, it is logically necessary.

The multiverse is an attempt to justify fine-tuning without the presence of any hand of a Creator, but for us, the multiverse idea is equally troublesome because it immediately drops us once again into nihilism and thwarts our attempts to find a value and purpose for life through the cosmological nature of things. For us, the determining hand of the blind, cosmological creator is found quite simply in the evolutionary process of the universe, and in its sub-atomic nature, which is based on information sharing[iii]. Particles share information and learn. Nature is self-learning. As Vlatko Vedral says: “information is capable of explaining itself,” [iv] and this idea mitigates the need to find a Creator. In the beginning there was information, and that information has evolved into the vast expanse of the universe we know today, which is an incredibly intricate mass of information and communication. Physics orders itself into what we perceive to be laws.

Seen in this way, sub-atomic physics becomes a kind of epistemology. If the essence of everything is information, then the study of that essence is a science of knowledge, or a science of the essence of knowledge – which has to be information.

Sapiens entities, like humanity, are not only made up of information, as everything in the universe is, we are also capable of understanding that information, even of modifying it – and it in these capacities of comprehension and modification that makes us not only a desired result of the universe of information’s evolution, but we are also a valuable, perhaps even absolutely necessary tool, for the modification of the universe. Our understanding of the laws of physics tells us that the universe is destined to die. But what if an extremely advanced sapiens civilisation were capable of changing the nature of the universe itself, much as we on Earth have shaped our own environments through technology: could that be the Final Aim of the evolving universe? Could it be to create its own salvation?

If so, this gives us our own great value and purpose of life: Not to save ourselves, but to be the saviours of the entire universe.

[i] https://en.wikipedia.org/wiki/Fine-tuned_universe

[ii] https://youtu.be/bf7BXwVeyWw

[iii] See Vedral: Everything is Information https://youtu.be/QfQ2r0zvyoA

[iv] Ibid

Good and Evil = Purposiveness and Counter-purposiveness

Harmonia_macrocosmi_cum_microcosmi

When we elevate problems up to the “Human” level, the question of “what should be done” is immediately purified and made simpler. The problem of humanity is not humanity per se, but rather the self-interestedness of the non-humanity that infects the simplicity and clouds the perspective of our progressive-thinking, sapiens nature in favour of egotistical accumulations and wealth.

For instance, from a “Human” perspective, the problem of good versus evil can be seen more clearly if we change the terms to purposiveness instead of good, and counter-purposiveness in the place of evil.

In order to properly see human purposiveness, we must examine the absolute of the final end: What is the final end of humanity in the Universe?

A purposive resolution of this question would firstly have to take humanity’s special qualities into consideration (i.e. our sapiens qualities, that make us capable of understanding that we have purposes), and then imagine how this special quality can be meaningful and enriching for the place we inhabit, which is, ultimately, the Universe itself.

(Here we lift humanity to the level of all sapiens entities, at the same time elevating our home to the Universe, and reality to that of the possible rather than the actual.)

Seen as the purposive entity that we as sapiens creatures are, therefore, our purposive thesis should be: The final end of humanity in the Universe has to be the fulfilling of humanity’s role (as sapiens entities) in the Universe, as an integral part of the Universe’s Being.

The counter-purposiveness antithesis would be: The final end of humanity lies outside the Universe. In this way we immediately see the negative force of the transcendental reasoning of the spiritual as a distraction away from authentic purposiveness.[1]

Seen from this point-of-view, our anti-human view of history has been a steady process of counter-purposiveness.

As Kant said: “it is only as a moral being that man can be a final end of creation.”[2] Only man/humanity as a moral being with purposiveness regarding its place and role in the Universe can be a final end of creation.

When separated into groups, humanity becomes contemptible – only as humanity itself, as a whole, or as individuals or groups working for the purposiveness of that whole, can humans ever be regarded as admirable.

[1] When considering God, we would all do well to keep in mind that the deity was created by reason, and reason tells us that while the idea that reason created God is reasonable, the idea that God created reason is less reasonable.

[2] Immanuel Kant, Critique of Judgement

Our Specialness

galactic_habitable_zone

Sapiens life-forms, gifted with the ability to be conscious of and understand the physical mechanics of the world around them, are, most likely, a very rare part of the enormous cosmos we inhabit. Despite the vastness of the Universe, the stability required to produce ecosystems capable of harbouring organisms is extremely scarce.

This Rare Earth Hypothesis was put forward by the geologist and palaeontologist, Peter ward and the astronomer and astrobiologist, Donald Brownlee in their book Rare Earth. Their thesis is an argument against the Drake Equation that was championed by Carl Sagan and was a favourite of Fox Mulder in the X-Files.

The Drake Equation is more or less based on probabilities suggested by the simple vastness of space and fails to take into consideration neither the enormous inhospitableness of that space, nor the tendency for organised systems to fail or fall into mutually destructive relationships with each other. The Drake equation was most definitely an exaggeration, while the Rare Earth Hypothesis points to the Anthropic principles put forward by Barrow and Tipler and other champions of Cosmological Fine Tuning. It suggests the probability that the complex variety of life-forms on Earth may be unique in the Universe. In other words, we may very well be alone here.

Unique or not: we are special and rare, and immensely important for the qualitative existence of the Universe. Once we embrace this condition of uniqueness, ideas of fulfilment and purposiveness are radically augmented and changed as well. If we are the best there is, we should act accordingly and try to make sure we always act correctly, according to our noble status.

Our specialness implies purposiveness, and points toward meaningful life-philosophies. Likewise, it indicates that our negative feelings of alienation and absurdity are fostered by a lack of connection with the authentic purposiveness implied by our uniqueness in the cosmos. The truth is here, but we cannot see it because what we are, is buried in what we are. Our partnership with the Universe, established through Being, that puts us in a privileged position of importance within the cosmos, has not only deep philosophical significance, it also cries out for a drastic re-thinking of our attitudes to politics, economics, society and the very reasons we have for doing anything.

The Anthropic Principle demands a return to humanist principles and a revolutionary upheaval of the system that nurtures and governs our global civilisation today.

The Depth of Determinism

Vitruvian_macrocosm

If we accept the deterministic conclusion implied by Cosmological Fine Tuning[1]that our physical universe is geared towards the creation of life and that this creation of life is the purposive aim of a purposive Universe, then the next question to be asked is – Why is this so?

The Idealist reasoning of existence, that the subject only exists when there is an object to perceive it, suggests that existence itself is the aim of this cosmological plan.

If the Universe is purposive, then there is a reason behind evolution. A deterministic development of the Universe, driven to develop sapiens life forms, would indicate that the cosmos desires more than mere existence itself, it needs to be perceived and known in a state that we call Authentic Being.

What is the purpose of being known? How could knowledge, via these sapiens entities, be a necessary element in the cosmos?

Perhaps these particular questions are irrelevant within the cosmological plan, nevertheless, they are essential for any desire to establish deep human purposiveness and combat nihilism. A school of study and debate on these questions and the purposiveness enshrouded in Authentic Being could create more human progress in ten years than capitalist ideology has managed in five hundred years.

Human purposiveness can only truly be appreciated once we examine the role of life in the Universe. Why is the Universe here? Why are we here? Once we have accepted these queries as valid concerns for all of humanity, we will start to see the authentic purposiveness in our art and technology, and the retarding effects of our economy.

[1] An explanation of the basic principles of Cosmological Fine Tuning can be found on our entry The Importance of Metaphysics @ https://pauladkin.wordpress.com/2013/04/21/the-importance-of-metaphysics/

The Purposiveness of the Subjective

QuantumConsciousness.com

Through the creation of sapiens life-forms, the Universe adopts a new external reality for itself, in which it becomes subjected to the subjective perception of individual consciousnesses. And these consciousnesses are themselves struggling to channel their own subjectivity in the most objectively meaningful form possible. Thus, in the external dimension of sapiens cognition, the Universe is basically an aesthetic phenomenon.

Our minds are the external dimensions of the Universe.

Each mind is a universe in itself.

Minds are layered. Language and memory, as well as imagination and feelings, seep into the mindscapes provided by perception. The mind needs the Universe not just to create it, but to inspire it and give its cognition something to think about or, in other words, to give fuel (and meaning) to its power and potential. Likewise, the Universe needs the mind to discover it and give it the Being, which comes through being known, and the subsequent meaningfulness that comes from the relationship between the subject and the object of that Being.

Once the meaningfulness of this interchange is unveiled, the result is pleasurable and liberating. Meaning is a tool for freedom. The sapiens entity finds its freedom in the universe itself has created, which is a subjective one, discovered through its own consciousness and which is its own subjective reflection of the Universe as a whole. Our universes are their own subjective cosmos in the vast space of multiverses created by the accumulation of all sapiens consciousnesses.

But this liberation is only felt when the sapiens is able to understand the meaning inherent in its own experience. It is not the thinking itself, but the meaning inherent in the thinking that is liberating.

Progress, Technology and Human Purposiveness

technological-progress

The measure of human progress cannot be a mere technological one. Technology has become an end rather than a means to an end because we have lost sight of what authentic human-ends could be.

The classic rubric of the true, the good, and the beautiful, which are basically aesthetic objects when drawn together, would also be truly transforming ones if they were understood as pathways to human fulfilment.

This may sound odd, or absurdly romantic, but if we consider our current motor for fulfilment which is money and examine how technology has become an instrument for manufacturing profits, then we can see how progress becomes swamped in a circular movement that is totally absorbed by the singular notion of making money. The result is that, without an end-notion or a teleological principle, authentic progress towards fulfilment cannot progress at all. Something is needed to pull the activity forward and out of the nihilistic circle of money-making and money-spending in order for any human realisation to be found.

We believe, and have tried to show in many of these writings, that the principle motivating force for pulling us out of the circle has to be necessity. Only after necessity has been embraced will the great aesthetic ideas be feasible as purposeful motors for humanity as well. Only through authentic human-necessity will the seemingly non-utilitarian notions of aesthetics become powerful life-affirming elements capable of drawing forth the true Sapiens potential of humanity as a vital element in the vast idea of the Universe itself.

Our relation to the Universe is an aesthetical one, but so is our relationship with the world we live in and our very survival in this world will depend on how quickly we can make the leap forward from the economic animal of the money-system to the aesthetic being of authentic human-fulfilment.

Human purpose cannot be disassociated from the Universe which we depend on for our existence, without being fatally short-sighted. Through association with the cosmos, the ends of physics have to also be metaphysical or transcendental ones – knowledge is an unending voyage unto truth; purposeful actions are movements toward good; and all creative acts are born out of the passionate struggle unto beauty.

Once these concepts are allowed, through necessity, to become motors for our life-affirming instincts, authentic purposefulness can begin to become manifest.

Radicalism and the Closet Alt-Right

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The capitalist-built edifice we are all living in is cracking apart. Our architects have made a thorough inspection of the cracks in the wall and recommend a demolition rather than any vain attempts to prop it up and renovate. The problem is not in the façade, but in the very foundations and supports that just cannot keep holding up this far too bulky, overgrown and overweight monstrosity.

The foundation of capitalism depends on a perpetual growth, albeit moving cyclically along, with periodical episodes of recession and even depression, but impossibly perpetual nonetheless. Impossible because this idea of eternal swelling needs an inexhaustible supply of resources to feed its insatiable hunger.

We are now at a moment in capitalism’s great banquet, when the impossibility of this eternal orgy of consumption is becoming well apparent to those of us within the building. The resources that our capitalist-edifice is sucking up out of the planet it is perched on are limited, and that limitation and its effects on the environment around the edifice are becoming frighteningly obvious and tangible.

In short, it is imperative now that we pull this edifice down and build something better – something that will blend in a harmonious way with the environment that it exists in. An environment that it needs to maintain in a healthy way to ensure its own existence and guarantee a high quality of life for all those residing in the edifice.

So, capitalism must go. And, yes, whilst being an honest analysis of the situation, this is also a radical one and a dangerous one. In fact, much of the thinking currently revolving around this crumbling-edifice syndrome is even more dangerous than the current-situation itself.

Instead of looking forward to constructing a new edifice out of the rubble of capitalism, the new radical ideologues are spending great deals of time and money in re-hashing old ideas, moving theological revolutions (ISIS and other radical evangelicals); communist nostalgias; and the ugly growing reactionary wave of the alt-right.

With the legitimacy provided by Trump’s victory taking the presidency of the United States, there has been a proliferation of alt-right ideas in the social networks by a species of closet alt-right complainers; neo-Nazis that haven’t yet come out of the cupboard, they live, like the U.S. President himself, in a space of denial, screaming forth their perverse ideology of fear and hate from the safety of their dark cubbyhole, which they wrongly assume, hides their true colours from the world outside.

The closet alt-right person will typically slip into someone’s Twitter or Facebook feed and post a radical, unmistakeably alt-right statement – something like “if the Nazis had won the war the world would be a better place,” or “Auschwitz was a leftist-plot,” or “the white-race is in danger of extinction.” Of course, anyone expressing such ideologies are flying a swastika flag and announcing that they support fascist ideologies, but when this obviousness is pointed out to them, they claim that they are not fascist sympathisers at all. Hence the term “closet” fascists.

But how should we interpret this? Because the closet alt-right denies the alt-right, does that mean they also, deep-down know that their ideas are morally repugnant, but that, nevertheless, they believe them to be necessary. Well, the first problem with their reasoning is that they can’t really be both at the same time. Authentic morality points humanity in the direction of where we ought to be, or ought to be going, and the morally repugnant indicates the exact opposite – where we should never be. Alt-right morality, therefore, can only be morally acceptable in an alt-right society – which means a racially pure and ideologically singular society of like-minded fascists. In any other kind of society, the alt-right morality is abhorrent, perverse and totally inappropriate – hence the need for the neo-Nazi to stay hidden in the closet. But Trumpism has given them wings. They know the President of the most powerful nation on Earth is one of them – he’s a closet Nazi, and they can learn from him and his obsession to vomit-forth alt-right messages from his Twitter account.

Yes, the edifice is crumbling, but the problem is universal, all of us, the whole of humanity will be affected by its demolition. Because of that, to pull it down and build a new, morally-repugnant construct for humanity would be tantamount to bringing about the end of humanity as we know it; not in order to create the Übermensch of the Aryan race that the Nazis fantasised about, but to create the most barbaric form of humanity that exists and represents the basest kind of human-being and the worst kind of human stupidity – the morally repugnant kind.

The edifice is crumbling, and we need to pull it down and rebuild. But with new ideas that will create a human partnership with the planet and the resources of nature; with technologies that will liberate all of humanity to be intelligent creators; and with a human purposiveness that is focussed on where we are going as a Sapiens entity in a Universe of information. With purposiveness comes happiness, and with happiness comes a better quality of life, but human purpose always has to be human-purpose; a purpose for all. To achieve this, we need fearless thinkers who have authentic moral view-points, cultivated around positive ideas of what humanity as whole ought to be … not from fearful, abominable preachers, whinging from the shadows of their closets.