Premier Philosophical Research Part 5

I have been questioning my own theories of dimensionality, and I have been wondering if there is some way to reduce the metaphysical dimensionality that we apparently observe in what some call the '4-d world we live in'. In my view the 4-d is not yet consciously visible, as we require different appartuses, such as memory and psychic powers to detect the 4th dimension. Variablistically, it may be even more reducible.

Take for example, the image of birds and humans shown in the diagram to the left. Maybe birds, like humans, have two primary dimensions of perception, a kind of vertical equivalent of the floor-plans of a building? Maybe in their metaphysical dimension, everything can be located in a vertical plane, like the levels of an arcade video game.

Maybe the human world, in short, is abbreviated to a complex 2-d surface, and the higher-dimensional things we have like thoughts and gravity and perception are really variablistic or 1-d structures appended to that initial formula?

Now that we can picture the two competing 2-d versions of reality, what can we do with the third dimension? Isn't it true that filling in the 3rd dimension would permit us to create a being that would live closer to the 4-d world than either birds or mammals?

To solve this problem, what I have thought of is something less limited than the conventional model of finite and infinite numbers. Instead,in addition to these numbers, we get mechanical sufficiencies or perfections, represented by perpetual motion machines, opposed by an opposite concept I call 'retractive phenomenology'. Retractive phenomena is a list of the least problematic things in terms of their problems. Like a perpetual motion machine, it can be seen singly, but in an opposite way. Where the perpetual motion machine is all about the mechanics of significance (logic,  maybe), then the retractive phenomena is about critical examination of perception alone. Where perpetual motion grows by modules and completed units, retractive phenomenology grows by references and variations of perspective.

Now that I have described those four additional areas, maybe we can imagine a 4th-dimensional being. Such a being may travel in terms of right and wrong, completeness or incompleteness, perfection or imperfection, and may also fly and occupy structured information. It is not just the tunnels of fate, but the architecture of fate. The evolution of the hidden world.

There might be a greater role for isometry and hyperbolics, objects made from information we might call magic, and continuous landscapes with localized 'rational' gravity connected by a consciousness network. The virtualization of the virtual and relativization of the relative leads to a place (a 4-d or 5-d place) where experiences are determined by preferences and the legacy of the best magical information. It is a place where life is not very difficult, yet very challenging. A place where perception is primary, and practicality not essential. A place where paradise is ubiquitous and pleasures ubiquitous and moderate.

In short, embracing the 4th dimension involves embracing the complexification of value the way the 3rd dimension embraced the complexification of scale.

More about paradise here: http://hypercubics.blogspot.com/2015/05/paradisal-existence.html

HUNGRY PROBLEMS

Some problems, such as incoherence, consume much time and attention, as their range of importance ‘blows up’ and become more and more anxiety-provoking. However, this is true of any defined subject under some mind-set or another. It is simply the character of philosophical obsession. The more technical a subject grows, the more it is a solution if it is a solution, and the more it is a problem if it is a problem. And, unfortunately, there is a tendency to be more technical about problems than solutions. That is just how we have evolved. Simply, the more we tend to seek problems without finding solutions, the more we tend to have anxiety-provoking problems. It comes out of not loving the arbitrary, not admitting how easy-to-solve some problems are, and by assuming that many problems have an egregious degree of practical importance.

----From Philosophical Investigations, by Nathan Coppedge.

Investigations 1

Not to clear the mind
the mind can have pleasant clouds

By what regression or return do literal thoughts entail themselves, without speaking of life?

Thoughts are sometimes a series of excuses. The first thought may even be an excuse for excuses to be relavent. Although this sounds embarrassing or condemning, it explains the character of futility that pervades many lines of reasoning.

It seems useful to bear in mind at this point that although it is important to return to a particular thought as a means of reference, a process of thinking that repeatedly returns is not necessarily a circular argument; very often arguments are accretiative, benefiting from an idea that lingers to the extent that it participates givingly in the process as a repeated motif.

It is easy to jump into broad categories in determining or abandoning determination towards the context for a line of reasoning. The starting point for metaphorical tools may as easily be existential identifications with the attributes of animals as it is a systematic method or code abstracted from experience.

Because of this difficulty it seems reasonable to be hesitant in beginning, to the extent that I may determine to investigate while withholding the intention to provide a foundation for excuses. The clear advantage of this is that even lacking what might pass for cogency, the process itself is more thorough and meandering, such that the landscape as I see it is in a real sense recognized; not mistaken as one class of thing, or a thing that is innately known or unknown. Indeed, the frequent insistence of human inadequacy in approaching free-will, practicality, and death express that this is the only path to follow; life already is trumped by so many hazards, it cannot claim to know the path.

Thus what I intend to address is the place in which I find myself, as I consider the intentions of thought. By observing the intentions it becomes clearer that there is a landscape of what might be considered or believed. Although it is difficult to see this place as anything other than material, it is not realized except through a thoughtful process within which one might say “material is material”. If one is unwilling to accept that there is a material reality, it is difficult to see the reality of things equally real, or equally significant, or more living that do not share the properties of hardness, heat, or dullness (ostensibly, properties of matter).

Then it is important, first, to recognize the mind as a participant. The brain may need sensations detached from the world; it is easy to overthink an object seen with the eye, yet part of this is the failure to see the object as an expression of numerous combined potentials. If awareness lacks feeling it may be a simple attachment to dull simple qualities of experience. There is an advantage to dull simple qualities; the brain is insensitive, you could imagine poking it with a knife and you wouldn’t feel a thing. To overcome that kind of fear is to recognize there is a huge gamut of sensations that are too often unavailable. Yet the choice at this point would be to ignore thought, or to work with the materials given. Refining tools is not only about testing oneself, but also entails an engagement to experiences participating with one’s own inner limits and strengths.