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Posts Tagged ‘existence’

Well educated, intellectual people, especially scientists at all times demonstrate considerably smaller adherence to religiosity than others. However, there are still believers of the idea of the God in science. If we exclude from their number those who feel a painful requirement for external protection and support by virtue of their poor living circumstances, there are those who come to idea of the God as a result of amazement at a world that has many unsolved problems. The surprising diversification of subjects and entities can be scientifically formulated in principle as it can sustain the quasi-stable condition and demonstrates development.

Common sense suggests, that for an explanation of the observable diversification in life, it is necessary to admit that each separate subject, each organism, each social unit, and even each computer program should contain a special internal causative engine, a local determinism, which maintains an autonomous internal life in it.

The conventional concept of determinism does not suppose the existence of such sources. This represents a scandalous weakness in the concept. Not finding the required causative source within the framework of philosophy, people are compelled to address the always-available, exotic, exciting fantasies of the irrational sources that are available in religion and mysticism.

Today the situation can be considerably rectified. The recently published concept of Ring Determinism identifies the required internal causative source by way of a closed plot of the customary causal chain. This is a self-contained circuit which, it turns out, is contained in the entrails of each separate natural formation. This circuit is just that ontological base in which each separate natural formation finds and displays its exclusive individuality and asserts itself in the capacity of “causa sui ” – the cause of itself.
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What is the loop of Creation? How is there something from nothing?

In spite of the fact that it is impossible to prove that anything exists beyond one’s perception since any such proof would involve one’s perception (I observed it, I heard it, I thought about it, I calculated it, and etc.), science deals with a so-called objective reality “out there,” beyond one’s perception professing to describe Nature objectively (as if there was a Nature or reality external to one’s perception). The shocking impact of Matrix was precisely the valid possibility that what we believed to be reality was but our perception; however, this was presented through showing a real reality wherein the perceived reality was a computer simulation. Many who toy with the idea that perhaps, indeed, we are computer simulations, deviate towards questions, such as, who could create such software and what kind of hardware would be needed for such a feat. Although such questions assume that reality is our perception, they also axiomatically presuppose the existence of an objective deterministic world “out there” that nevertheless must be responsible for how we perceive our reality. This is a major mistake emphasizing technology and algorithms instead of trying to discover the nature of reality and the structure of creation. As will be shown in the following, the required paradigm shift from “perception is our reality fixed within an objective world,” to “perception is reality without the need of an objective world ‘out there,’” is provided by a dynamic logical structure. The Holophanic loop logic is responsible for a consistent and complete worldview that not only describes, but also creates whatever can be perceived or experienced.

Stating that it is impossible to prove the existence of anything beyond one’s perception is not saying there is nothing beyond perception, only that if there is anything, then whatever that is, is indefinite. It could be argued that the existence of physical laws, the universal perception that the apple falls to the ground is proof of an objective reality. However, this universal agreement is also our perception. It could be argued that if we cannot decide what to perceive, and everybody perceives the same physical reality, then there must be some lawfulness that dictates how we perceive and therefore, this lawfulness could be external to our perception. However, this lawfulness, as we shall see later on, is the precise lawfulness that creates perception, the process of definition, which is not external to perception (this process creates the perceived and the perceiver, which then gives meaning to this process – a loop – but about that, later). It could be argued, that hitting our knee on the table – whether we believe in the table or not – will hurt. The table is external to our body, but not to our perception. What then is perception? It is relating, a process of definition, defining and thereby rendering meaningful what has been perceived.

What then is this process of definition? It is creating borders within which one’s perception gains meaning. The word “definition” comes from the Latin de finire, meaning, making finite or limited. In Hebrew, definition is HAGDARA (?????), meaning, to border. Any definition necessarily implies what the definition is not, or stated differently, to have meaning, whatever is defined explicitly includes the meaning by implicitly excluding everything else. Consequently, to define means to place the defined object within borders that by default create something beyond the borders of the definition. What is this something beyond the defined? The implicitly excluded everything else, or in other words, the indefinite. The paramount importance of incorporating the indefinite within a consistent logical structure cannot be overemphasized. The indefinite itself is a paradox, and incorporating it within the Holophanic logical structure engenders the loop of Creation where the dynamic structure of paradoxes is both the creative force of existence, and also the proof of the necessity of existence.

To better grasp the impetus of Creation, let’s look at the indefinite and paradoxes. What does “indefinite” mean? Anything as long as it is not specified (not defined); anything that appears both within and beyond the borders of the definition and thereby rendering the border superfluous, which means, no border, no definition. If nevertheless we would attempt to define the notion “indefinite,” then that’s a paradox because if we succeed, then it is defined, which contradicts its meaning – its indefiniteness – and the word “indefinite” means that it cannot be defined. This is an example of a paradox, that in essence means, if it is what it is, then it is not what it is, yet if it is not what it is, then it is what it is. A paradox is a creature that consists of a structure (how it is defined, the dynamic process on its way to stabilization) that contradicts its significance (what it is, the stabilized entity). What characterizes a paradox is the motion between its structure and significance, where the structure implies that its significance contradicts its structure, and vice versa.
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