Posts Tagged ‘existence’

Existence God Structure Logic Love

September 18, 2010

Early on I identified with agnosticism, – an escape from what I had been taught. But, I continued to study religion–aesthetic traditions, philosophy of, and Christianity. However, the religion/God that, for me, is spot on, not only affirms God’s existence, but also demonstrates a consistency and coherence with events— predictable scientific events. What follows is a brief description/explanation of the God that Is. (Inspiration for this post came from a Google search on the principle of double negation.)

Ideal Meanings

The necessary elements of every assertion are based on “ideal meanings” that fill our perceptions with meaning. This process, over time, alters both the meaning and the content of our perceptual field. But, what it comes down to is testing the deductive consequences of those “ideal meanings” against the sensual contents in the field of our perceptions. For instance, consider that space, as an ontological entity, in the theory of general relativity, doesn’t exist. The being of space has been replaced with purely methodological considerations. What space ‘is,’ or whether any definite character can be attributed to it, is no longer a concern. Rather, we must be concerned with the geometrical presuppositions, the “ideal meanings” that get used in the interpretation of the phenomena that we ascribe to nature according to law. And further, at the quantum level, as far as a person’s limited reason is concerned, there is no quantum world, just an abstract quantum physical description. In other words, over time, both knowledge and the perceived field that we find ourselves in changes.

God’s Structure

The structure of God that explains why the physical universe is comprehensible, why the mind will never stop explaining things, and why mathematics (both present and not yet invented) will continue to explore imagined possibilities, arises from God’s structure, a structure rooted in the freedom to be free.

God is structured through negation—event structuring negations which circumscribe all physical, biological, and psychological events. Human self-consciousness is a product of negation; the evolving universe is a product of negations. When it comes to understanding “why negations,” the distinguished astronomer and Pulitzer-prize winner, Carl Sagan, said it best: “We are the universe’s way of understanding itself.” Bottom line, though, is that our participation in this process and the universe’s participation in this process are rooted in “divine liberation/structure,” or the freedom to be free.

So what exactly is this structure that logically implies God’s existence, the natural world, life, self-consciousness, and liberation, the liberation that produces the ups and downs of civilization? The source of this structure may be traced to the principle of double negation! The following is cut and paste description of this principle:

[Double Negation Principle

The principle that, for any proposition P, P logically implies not-not-P, and not-not-P logically implies P.
Classical logic accepts both these halves of the principle, but intuitionist logic accepts only the first half, and not the second. This is because it accepts the law of contradiction (and so, given P, cannot allow not-P), but rejects the law of excluded middle (and so, given not-not-P, does not consider itself forced to accept P).]

In God’s structure the not-not-P that logically implies P becomes not-not-God therefore God, and this structure sustains the universe. This structure is frozen in time (synchronic), but the “awareness of the implication of P,” is both a product of synchronic and diachronic evolution (time-dependent evolution). To be sure, humans are a product of the evolution of star-stuff, but they are also a product of the isomorphic transformations of structure (transformation is the medium of synchronic movement and transformation need not be a temporal process: 1+1=2; 6 divided by 2=3; clearly, the “following and making” here meant, are not temporal processes. The law of intelligibility is the foundation of all “laws”). These changes that occur in divine structure are real, yet, at the same time, they conserve the not-not-P structure that implies God. In the structure of divinity, existence, or that which is identified as existence, remains circumscribed by the ~~P therefore “G” structure.

God, by any other name, is the “affirmative ideal,” but this is not the end of it. Star-stuff evolution moves from simple to complex over time. When existence, circumscribed by the ~~p structure achieves sufficient complexity, two significant events occur. First, the structure of ~~p reboots into a higher ~pp structure which, in turn, circumscribes more complex forms of existence, i.e., life. The ~p in this higher structure conserves the ground structure of ~~p, or, in other words, death/decay preserves the divine structure of ~~p, therefore “G.” A major liberation occurs, however, when ~~p becomes P, i.e., the implied “G” of ~~p becomes alive—and “life” continues the simple to complex movement!

The first structural liberation occurs between ~~p and ~pp, but the second structural liberation (the one that produces human consciousness) occurs, after a sufficient diachronic complexity is achieved, when ~pp reboots to p~p~pp (or when the now liberated ~pp structure experiences discontinuity in continuity, or “time of mind consciousness” occurring in the higher negative space of p~p). The higher negative space of p~p conserves the structure of God while the ~pp structure, in turn, liberates the “affirmative ideal” (God by any other name) in human self-consciousness.

The Meaning and Significance of the P~P~PP God Structure

We might ask, what does the God structure of p~p~pp mean in ordinary language? Our “time of mind steam of consciousness” is embedded in a physical event. Physical events take place within our perceptual field (sensory experience) and are identified, scrutinized, and categorized within our “time of mind” experience. F. S. Northop says it best when he says, “To be any complete thing is to be not merely an immediately experienced, aesthetically and emotionally felt thing, but also to be what hypothetically conceived and experimentally verified theory designates” (The Meeting Of East And West, p. 450). In other words, divine structure leaves us with the same “reality,” i.e., an awareness of the physical processes that constitute the material world—the same world we were “schooled in and grew up in,” or, it leaves us with what can be inferred from the structure of God described above. (I’m sure different inferences can be made from the above description, but that is what “time of mind” is all about—testing the consistency and coherence of ideas in the market place of critical thinking and debate).

What the God Structure Tells Us About Ourselves and Love

God’s logical consistency is connected necessarily to the evolution of everything that we know about the universe, i.e., connected necessarily to all the possibilities of human behavior EXCEPT the behaviors that contradict God’s self-consistency, e.g., behavior that takes life unnecessarily, behavior that causes unnecessary suffering, behavior that does harm to the environment–harm to that which preserves and perpetuates freedom, life, love, and reverence for the God that makes “all” possible.

And, speaking of love, God’s structure not only finds a place for love, LOVE, ultimately, becomes the most significant experience possible. True, love’s meaning is embedded in “time of mind,” but the experience of love enters through the negative space of “time of mind”– the space of the aesthetic continuum, which, structurally, implies the existence of God. In terms of God’s structure, “time of mind” is the source of meaningful symbol creation, which, in turn, opened the door to the creation of language, myth, religion, art, theoretical knowledge, and the rest of the civilizing processes that we call civilization. But, this ongoing self-liberation is not only embedded in civilization, it is also embedded in the aesthetic continuum where the true meaning of life can be found. The gorgeous sunset that sometimes swells our eyes to tears is not just a product of the spinning earth; it is also part of the spontaneous, pulsating, emotion that flows from the whole of the aesthetic continuum. Inspiration for the poet, painter, and musician comes not from cerebral musings, but rather from the empowering emotion that inspires life, imagination, and awe. The strength and resolve necessary to create a better world is not found in analysis and calculation, but rather in the empowering emotion that calls us to love, beauty and truth. The immediately grasped, emotionally moving ground out of which all things arise–the aesthetic component of our experience–beckons us to seek the impossible, express the unspeakable, and imagine the inconceivable.

William James held that “stream of consciousness” is comprised of both thinking and feeling elements. Feeling, for James, participates in knowledge and understanding. Echoing this sentiment, in his article, Reason and Feeling, Professor Creighton describes how feeling animates mind:

“In the development of mind, feeling does not remain a static element, constant in form and content at all levels, but…is transformed and disciplined through its interplay with other aspects of experience…Indeed, the character of the feeling in any experience may be taken as an index of the mind’s grasp of its object; at the lower levels of experience, where the mind is only partially or superficially involved, feeling appears as something isolated and opaque, as the passive accompaniment of mere bodily sensations…In the higher experiences, the feelings assume an entirely different character, just as do the sensations and other contents of mind.”
(Susanne K. Langer, Philosophy In A New Key, p. 100)

And further, F.S. Northrop, in the quote below, emphasizes the spiritual relevance of the aesthetic continuum, and the trans-formative value of feeling and emotion, when he states:

“Now it is precisely this ineffable, emotional, moving quale that constitutes what is meant by spirit and the spiritual. Thus in order to do justice to the spiritual nature of human beings and of all things it is not necessary to have recourse to idle speculations, by means of which one tries to pierce through the glass beyond which we now see darkly, to supposedly unaesthetic material substances behind, or into some unreachable and unknowable realm where mental substances are supposed to be. On the contrary, the spiritual, the ineffable, the emotionally moving, the aesthetically vivid—the stuff that dreams and sunsets and the fragrance of flowers are made of—is the immediate, purely factual portion of human nature and the nature of all things. This is the portion of human knowledge that can be known without recourse to inference and speculative hypotheses and deductive logic, and epistemic correlations and rigorously controlled experiments. This we have and are in ourselves and in all things, prior to all theory, before all speculation, with immediacy and hence with absolute certainty.” (The Meeting of East and West, p.462)

However, I think Jesus of Nazareth said it best when he said “Love God with all your heart and do on to others as you would have others do on to you.” Love animates and grows the spirit and the spiritual. Without it there would be no work ethic, no survival. Where LOVE burns brightest, that is where the Absolute Affirmation reigns supreme. It is love that must be affirmed. Liberation moves God’s structure forward, but LOVE is the real liberator. Lover and beloved become as one in love. All opposites come together in love. There is no substitute for love. Love is the greatest apperception. Freedom, beauty, and completeness are embedded there; the psychic and the cosmic are embedded there. It is the same in death as in life!

The “Time Of Mind” Concept in the Literature of Philosophy, Sociology, Psychology, and Science

We have come to the end of this post—finally. And yet, I still feel the need to say one last thing about “time of mind;” in a survey of some literature, one can find support for the “time of mind” concept, albeit, support framed in terms of the consequences of “time of mind,” not it’s structure. Anyway, thanks goes out to all who have read this far, and if interested, my blog, for the most part, is a recollection of the history that has allowed me to write this blog.

Since one might not be familiar with how the “time of mind” concept (discontinuity occurring in continuity) plays out in the literature, here are a few examples from the literature of philosophy, sociology, psychology, and science. For instance, Descartes’ cogito ergo sum “I think (doubt), therefore I am,” is obviously impregnated with the experience of the “affirmative ideal” experience, impregnated with the discontinuity of doubt/negation occurring in the continuity of “the affirmation of existence in order to doubt existence). And further, in Sartre’s definition of consciousness: “Consciousness is a being such that in its being its being implies a being other than itself,” the experience of discontinuity occurring in continuity, for Sartre, becomes the defining condition of a self-conscious person. And again, in psychology, every time the subject is identified as “coming to be,” or “under construction” discontinuity occurring in continuity/the affirmative ideal is what is being discussed. In fact, Piaget’s concept of “self” is defined as “the center of functional activity.” And, again in Sociology, where Thom focuses his studies on the “the overcoming of the primitive ambivalence or opposition between the modes of difference and no difference, and, in a like manner, where Simmel focuses his studies on “man as both the fixing of boundaries and the reaching out across these boundaries—the language of discontinuity occurring in continuity is front and center in the discussion. And lastly, in the physics of the quantum particles, where the collapse of the wave function is observer generated, we are not only witnessing the language of the “affirmative ideal,” we are witnessing (with each collapse of the wave function) empirical evidence supporting the claim that God exists in the structure of human self-consciousness, i.e., GOD INCARNATED.

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Quantum Strangeness Structurally Explained Structure of Existence

April 24, 2010

Quantum Strangeness Structurally Explained
The V Shape Structure of Existence

Part 2 of 4 posts

The first thing to notice about the V is its openness. This openness moves the content of existence forward; in fact, one is tempted to say that “to be free” is why existence exists. Science does a good job explaining the content of existence, but it is severely challenged when it comes to explaining the “otherness of existence,” or the liberating process that structures existence. As existence and liberation move up the V, freedom expands. Freedom expands diachronically at each level of structure (think evolution here), but, over time, lower level structure becomes “content” for higher level structure. At each “step up” freedom yields a new synchronic (frozen in time) structure, one that, although different from the lower structure, still preserves the integrity of the lower structure while structuring a whole new dimension of freedom. This process continues until it reaches the level of freedom (“content”) that occurs among symbol generating, language speaking life forms. Yes, that be “us.” So let’s take a look at this process that moves existence forward and expands freedom in a little more detail.

Let the V image represent the liberation of the “otherness of existence.” Let one side of the V represent the empirical world (aesthetic continuum) and the other freedom. Identify the vertex, the bottom of V, as ~~b (not, not-being). The “double negative” characterizes the entire V, and implies that which exists outside the V– the Affirmative Ideal, or, more to the point, an affirmation of the Affirmative Ideal. In other words, the V and all that it represents/manifests, via the “double negative,” connects/embeds everything to everything else, first through the empirical world and second through the Affirmative Ideal. In terms of quantum strangeness this state of affairs is revealing. But, this is only the first structural level; the second level occurs somewhere above the V vertex. On the liberation side of the V, let the letter b represent the more liberated form of the “otherness of existence” (life) and ~b, (~b on the empirical side of the V), represent the conservation of the integrity of the Affirmative Ideal vis-à-vis the space that separates, embeds, and connects. The word most often used to describe this condition, however, is death. Albeit, life, now firmly established, moves freedom forward until an even more liberated form of the “otherness of existence” emerges. Let b~b~bb represent this highly evolved form of structured existence. We are familiar with this structure because it represents the participatory moment of a conscious being where b~b (on the empirical side of the V) represents the existence of embodied self-conscious and ~bb (on the freedom side of the V represents the participatory moment of “time of mind.” With the advent of self-consciousness, freedom once again moves forward and the V grows larger (and wider) as the story of civilization unfolds (two steps forward one step back, or maybe more).

The Logic of Divine Necessary Opposites

We must shift gears here and think of the universe not as something that consciousness defines, but, rather, as something that defines consciousness. The idea that consciousness pervades the universe is not new. The Greek philosopher, Heraclites, believed that a non-human intelligence or the Logos ordered everything. For Heraclites, all the discrete elements of the world were organized into a coherent whole. The Stoics, using this idea, turned the Logos into God—the God that is the source of all rationality. But, those ideas were developed some 2400 years ago. Can the Logos be equated with the universe and all its elements today? When the noted logician, Alburey Castell, was confronted with a similar question, he responded:

“Suppose the sciences divided into four major groups: the mathematical, the physical, the biological, and social. Suppose the philosophical disciplines also divided into four major groups: metaphysics, epistemology, ethics and aesthetics. Where among these does logic belong? Is it a fifth in either group? Or a subdivision of some one of the eight divisions? It seems to me to be neither of these, but somehow common to all divisions. The nerve of every science and every discipline is inference, or argument. In every science and every discipline two questions are always being asked and their answers sought: If these facts are granted, what follows? From what prior facts do these follow? That is If P, then what? And, Upon what does P rest?” (A College Logic, 329)

Before I begin to answer the question –Upon what does P rest? I want to give a little background information on the law of logical contradiction.

“The laws of logic,” says the Dictionary of Philosophy, “are regulative principles governing the pursuit of knowledge and the construction of scientific theories. Seen in this way, logic is the most general of all sciences… To assert a contradiction would be to depict things as being one way and yet at the same time not that way. But nothing can be p and not-p at the same time. To believe a contradiction is thus to hold as true something that is necessarily false” (Antony Flew, p.210).

What the rule of non-contradiction means in practical terms is that if a contradiction is found in a work of reasoning then that work is of little or no value. On the other hand, if a reasoned work identifies the condition for the possibility of any contradiction whatsoever, then that work would be valuable indeed!

Oh, by the way, freedom’s dialectic (the V structure) is the answer to the question –Upon what does P rest? This experience (the third level of the V structure) opened the door to meaningful symbol creation, the door that swings forward into the creation of language, myth, religion, art, and theoretical knowledge…and into the creation of the civilizing processes that we call “civilization”. But, not to forget, all of this rests on the pre-existing liberating processes of liberation that have come together in human consciousness, and, ultimately, rest on the ground condition of the Affirmation Ideal, Logos, God, albeit, an affirmed indeterminate Divinity. Freedom’s dialectic is at once bond and liberation, bond as Divine Affirmation and liberation as “the otherness of existence” progressively becomes freer!

What God’s freedom is defining here is God as Immanent (the phenomenal world) and God as Transcendent (the God of all religions). All we can know about Transcendent God is that God exists. The space of logical implication tells us that much. On the other hand, we can know a great deal about God’s Immanence because that’s what we deal with on a day-to-day basis. Everyday, as a self-conscious being, we participate in inquiry, analysis, conscience, and imagination. Now, let’s take a closer look at what the form of ~bb, of b~b~bb entails (the freedom of the human mind).

What separates this second level of existence form the third, — the human animal from other animals, is the experience of number, identity, language, etc., i.e., the potential to create and communicate through symbols. In so far as the human animal is defined by God’s non-being, humans become aware of non-being, and out of this awareness, by implication, arises a “mental given.” This “mental given” is experienced as the object pole of consciousness while “not being this mental given” allows for conscious reflection on the content of consciousness. Functionally, ~bb, or the cognitive experience of discontinuity occurring in continuity, is very close to, if not identical with, both Sartre’s pre-reflective Cogito and Piaget’s center of functional activity. Discontinuity occurring in continuity, or ~bb, not only identifies the source of conceptual representation– symbolic meaning, it also explains why our thoughts should be able to represent the world outside our mind, especially when it comes to the application of mathematics to physical theories. Since both the world and our ideas are a product of the logic that structures all existence, there is a necessary correspondence between mind and world. The laws of mathematics, physics, and nature are all grounded in the same structure, the structure that separates, embeds and connects—connects to the “space of logical implication, connects to the liberation of God in the here and now. Probably the most difficult (and uncomfortable) thing to apprehend here is that all reality/existence is the non-being of God,—the “otherness of God.” I didn’t invent this idea; there is a literature devoted to it. Unfortunately, I have not read much of it. Actually, maybe I did invent this idea, since I came upon the literature only after I had developed my argument for the structure of existence. Anyway, Robert P. Scharlemann, edited a journal devoted to this topic. Below is a quote from that journal:

The idea that God is free to not be God is unusual, but not unique. In the journal, Deconstruction and Theology (1982, p. 89-90), Robert P. Scharlemann, in the article The Being of God When God is Not Being God, adds some commentary to this idea when he says: “The thesis I should like to propound here is that, in the theological tradition of this picture (the concept of finite being as ens creatum) is that the world is itself a moment in the being of God; what cannot be thought is that the world is the being of God when God is not being deity, or the being of God in the time of not being.”

It follows from this view that an infinite amount of diversity is both permitted and discovered in God’s freedom not to be, a diversity that, ultimately, is at one with God. What makes this possible (and logically consistent) is the fact that all existence is grounded in one structure, the structure that separates, embeds and connects—connects to the “space of logical implication, connects to the liberation of God’s non-being in the here and now. Another way to state this peculiar state of affairs is that all existence exists as: being-what-is-not-while-not-being-what-is. This “way of being,” in addition to characterizing God’s freedom, also characterizes the liberation process that evolves God’s freedom (God becomes more free as freedom evolves) and this freedom, ultimately, characterizes physical events, biological events, and psychological events, — the divine self-consciousness of the here and now.