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Consciousness and the Paranormal — Part 4

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@Soupie, I think you are going to find the following particularly interesting.

The Waters of Heterodoxy: A Review of Gerald Pollack’s “The Fourth Phase of Water”

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In The Fourth Phase of Water, Gerald Pollack offers an elegant new theory of water chemistry that has profound implications not only for chemistry and biology, but for the metaphoric foundation of our understanding of reality and our treatment of nature.

Let me emphasize that this is not a New Age book by someone of questionable scientific credentials. This is a book on chemistry, albeit one easily accessible to lay people. Pollack is a highly decorated professor at the University of Washington, author of numerous peer-reviewed papers, recipient of the 2012 Prigogine Medal, and editor of the academic journal Water. I mention this because in a field fraught with what some call pseudo-science, but what I’ll politely call speculative inquiry unburdened by scientific rigor, paradigm-busting theories attract an inordinate degree of hostility.

Indeed, Pollack devotes one of the early chapters to two such episodes: the polywater debacle of the 1960s, and the water memory controversy twenty years later. These illuminate some of the politics of science-as-institution and means by which dissident views are suppressed. Furthermore, as I will touch on later, they also reveal some of the sacrosanct metaphysical assumptions underlying science as we know it – assumptions that the present book indirectly violates. It is no wonder then that it has encountered a mixed, and in some cases decidedly chilly, reception in scientific circles. Notwithstanding all that,The Fourth Phase of Water avoids any of the stridency or persecution stories that sometimes color heterodox books. The tone is courteous, conversational, and cautious when presenting more speculative ideas.

One would think that after two hundred or more years of modern chemistry, something as fundamental and seemingly simple as water would be thoroughly understood by now. Before reading this book, I took for granted the explanations my high school and college textbooks offered for evaporation, capillary action, freezing, bubble formation, Brownian motion, and surface tension. Everyone else assumes the same thing, which may be why the conventional explanations are seldom scrutinized. However, as The Fourth Phase of Water demonstrates, a little creative scrutiny reveals severe deficiencies in conventional explanations.

The crucial concept in the book is that of “exclusion zone water,” or EZ water for short. Imagine a beaker of water in which hundreds of thousands of plastic microspheres are suspended. Standard chemistry would expect that these would be evenly distributed throughout the medium – and they are throughout most of the water. However, near the sides of the beaker (and any hydrophilic surface submerged in the water), the water remains clear, free of any spheres. Why? Standard chemistry predicts an exclusion zone a few molecules thick might exist next to the glass, where polar water molecules stick to the distributed charges, but the exclusion zone Pollack observed was at least a quarter millimeter – several hundred thousand molecules thick.

Pollack and his colleagues proceeded with caution, testing and ultimately eliminating various conventional explanations for the phenomenon (e.g. convectional flows, polymer brushing, electrostatic repulsion, and leaking materials). They also began investigating the properties of the exclusion zone, with intriguing results: EZ water excludes almost everything, not only suspended particles but solutes as well. It exhibits an electromagnetic absorption peak at 270nm, and emits less infrared radiation than bulk water; it has higher viscosity and a higher index of refraction than bulk water.. Most surprisingly, they discovered that the exclusion zone had a net negative charge, and that the water outside the zones had a low pH, indicating that protons had somehow been ejected from the EZ water.

With this information, Pollack and his collaborators hypothesized that the exclusion zone is composed of a liquid crystalline form of water, consisting of stacked hexagonal layers with oxygen and hydrogen in a 2:3 ratio. Of course, ice also consists of stacked hexagonal sheets, but in the case of ice the sheets are held together by the extra protons. Pollack proposes that EZ sheets are “out of register” – aligned so that the oxygens of each layer are frequently next to the hydrogens of the adjacent layers. The alignment is not perfect, but it creates more attractions than repulsions, enough to create cohesion as well as a molecular matrix tight enough to exclude even the tiniest of solutes.

Where does the energy come from to create this charge separation? It comes from incident EM radiation. When a water sample is shielded from incoming radiation and heat flux, no EZ forms.

The bulk of The Fourth Phase of Water is devoted to applying this hypothesis to various phenomena in water chemistry. In my mind, his greatest strength as a scientist is to ask seemingly naïve questions that no one else is asking. For example, he questions the conventional explanation of surface tension, which invokes the hydrogen bonding pressure on the water surface. Could the extraordinary surface tension of water really be explained by the energy in a layer less than one nanometer thick? He asks, why don’t gels, which can be over 99.9% water, leak water? Why do charged aerosol droplets of water coalesce into clouds instead of repelling each other and dispersing evenly throughout the sky? Why does hot water sometimes freeze more quickly than cool water (the Mpemba Effect)? Why does the steam rising from a cup of hot coffee come in discrete puffs? Why do boats leave a wake of relatively still water behind them sometimes 15 or 30 minutes after passing?

This book offers extraordinarily economical answers to these questions and more. The experiments he cites are straightforward and compelling. While they offer highly unconventional answers to basic questions in chemistry, he does not invoke supernatural or paranormal forces. Nor does he question fundamental physical laws (of thermodynamics, relativity, quantum theory, etc.). One cannot help but wonder: Why, then, is his theory ignored?

I think the reason goes beyond standard Kuhnsian resistance to paradigm shifts. Pollack is not, after all, the first scientist to get into trouble for advancing theories about water that suggest it is more than a generic, structureless substance, more than a medium for chemistry and a raw ingredient for chemistry. Something else is going on here.

A quick review of the history of the two controversies mentioned earlier, polywater and water memory, is instructive. In the first case, Russian chemists discovered that water in narrow tubes exhibited anomalous properties, neither liquid nor solid (the anomalies are exactly the same ones that Pollack describes). An uproar followed, and Western scientists accused the Russians of failing to eliminate impurities from the water – namely, trace amounts of dissolved silica from the glass tubes. In the end the Russians admitted that the water was impure, and the discovery was relegated to the dustbin of history. No one, however, offered an explanation of how dissolved silica could account for those anomalous properties. Pollack points out the truly pure water, the universal solvent, is nearly impossible to obtain. The substance of the Russians’ discovery was never considered; rather, a convenient pretext was found to dismiss it.

The case of water memory is even more egregious. In 1988, Jacques Benveniste published a paper in Nature that claimed that a sample of water that had formerly contained antibodies still evoked an immune response from white blood cells, as if the water “remembered” their presence. Nature published the article (Benveniste was a top French immunologist), but then sent an inquisitorial squad to investigate, which included the professional magician James Randi and the fraud investigator Walter Stewart. Accounts differ as to what happened next, but everyone agrees that no direct evidence of fraud was found. The team concluded only that the results were not replicable, a claim that Benveniste strenuously denied to no avail: his funding was canceled, his laboratory taken away from him, and his academic career was ruined. To this day, his name is associated with pathological science and his obituaries are masterpieces of character assassination.

Notice how, in the previous paragraph, I put the word “remembered” in quotation marks, as if to assure the reader that I don’t think water could literally have memories. The quotation marks imply that water can only, at best, behave as if it could remember. Because, after all, it is just water, right? It doesn’t possess the complexity, the organization, the intelligence, the experiential beingness that would be necessary in order to have actual memories. Modern chemistry holds just that: that water is a generic fluid, any two samples of which are fundamentally identical, differing only in temperature and the presence of impurities (and hydrogen isotope ratios for you sticklers out there).

Polywater, water memory, and Pollack’s theory all violate that principle, which is really a kind of anthropocentrism. Our civilization, especially in its treatment of nature and in the sameness of its commodity economy, operates by the assumption that we humans alone have the qualities of a self. The rest of the world is just a bunch of stuff out there; therefore, we are at liberty to exploit it as we will, to impose our intelligence on a insensate substrate that lacks any of it. Any scientific theory or technology that violates this principle seems immediately wrong, even outrageous, to the mind that operates by it.


One way to view the transition our society is undergoing today is that we are assigning selfhood to more and more beings that we “othered” in the past. We’ve made some progress: today we recognize the full legal personhood of women and racial minorities (although unfortunately, racist and sexist beliefs persist with much greater tenacity than most white men recognize). We no longer see animals as insensate brutes, although again, the manner and degree of animal intelligence is poorly understood. Even plant intelligence is emerging as a hot topic of research, although it is the rare scientist who would say “plants are intelligent” or “plants have a subjective experience” without offering a thicket of disclaimers and qualifiers to the effect, “Of course I’m not saying they are actually intelligent.”

To be sure, Gerald Pollack isn’t saying water is intelligent either. His research does open the door to such a view though, because it implies that any two given “samples” of pure H2O are unique, with a structure that depends on what it has been in contact with. Why did I put “sample” in quotes here? It is because the very word implies that if I take a small amount of water from a larger amount, say a test tube from a bathtub, that the smaller will have the same properties as the larger. In other words, it implies that water, or anything sampled, is fundamentally isolable from its environment.

Pollack’s research casts both assumptions – uniformity and isolability – into question. He does not go so far as to claim that water can carry information, but he comes close when he observes that the exclusion zone’s properties differ for different materials. That is perhaps why homeopaths have seized upon his research (as they also did with Benveniste’s). Homeopathy, of course, is the very epitome of quackery in the eyes of medical orthodoxy; its association with Pollack’s work (though he never makes any claims for it himself) is surely one reason why the scientific establishment is wary of his work.

No sober observer would say that he has “proven” the validity of homeopathy, let alone the menagerie of water-based modalities and products one can find on the Internet. But if we accept his results – and I hope other scientists repeat and extend his experiments – at least one can no longer say that these modalities contradict indubitable scientific principles. Of course if any two samples of pure water are identical, then structured water products and medicines are bunkum. Thanks to Pollack (and a lineage of other researchers that he has uncovered in the scientific literature), this is no longer certain.

The Fourth Phase of Water contributes to a much larger paradigm shift that is proceeding across all the sciences, and indeed to a transition in the defining mythology of our civilization. In science alone, the implications of his findings, if verified, are profound, especially in areas like cell biology, plant physiology, chemical signaling, and of course medicine. Beyond that, they erode the story that we live in a dead universe of generic substances, that we, the sole intelligence of that universe, are therefore its rightful lords and masters. Pollack is part of the evolution of science toward a more shamanic worldview that understands that all things possess some kind of beingness.

Resistance to this shift is still strong, perhaps because its consequences are so huge. Even without realizing the enormity of the implications, orthodox thinkers instinctively attack any work that is aligned with it. A common tactic is to allege “contamination,” which (along with fraud) is used as an all-purpose dismissal of anomalous results, in archeology and even astronomy as well as chemistry. It amounts to an accusation of sloppiness, of incompetence. No one wants to be thought a dupe; therefore, when the ostracism of iconoclasts such as Benveniste, Pollack, Pons and Fleischmann, Halton Arp, etc. begins, those who are secretly sympathetic to them keep silence, fearing quite justifiably for their funding and careers.

While I suspect that Gerald Pollack is sympathetic to the larger transition in civilization’s mythology, there is little sign of it in the book. He restricts himself to chemistry and, when he ventures into the realm of speculation, makes it clear that he is going out on a limb. Perhaps his unsensational tone, his consideration of alternative explanations, and his adherence to experimentally based assertions will do something to assuage the natural skepticism of the scientifically orthodox reader. But I doubt it. The radical implications of this work strike too close and too deep.
 
That's weird. I don't have anything set to ignore you. But personally, I'd just as soon avoid symbolic logic unless it's absolutely necessary. While I recognize the utility of pure logic, my brain prefers more creative exercises. It's like, sure I can repair my own car, and some people like getting the wrenches out and twisting bolts, but personally, I'd rather not get all greasy and end up with a sore back if I don't have to ... LOL.

That's interesting ... to me, you come across as very left brain.

Do something creative for us?

Me, I figure I'm neither ... I hang out front & center, right at the Pineal gland. It's a hell of a view.
 
I want to respond to McGinn's concluding remarks from "All Machine and No Ghost?". . .

"Some modern philosophers pride themselves on their "naturalism" but real naturalism begins with a proper perspective on our specifically human intelligence. Palaeoanthropologists have taught us that the human brain gradually evolved from ancestral brains, particularly in concert with practical toolmaking, centring on the anatomy of the human hand. This history shaped and constrained the form of intelligence now housed in our skulls (as the lifestyle of other species form their set of cognitive skills). What chance is there that an intelligence geared to making stone tools and grounded in the contingent peculiarities of the human hand can aspire to uncover all the mysteries of the universe? Can omniscience spring from an opposable thumb? It seems unlikely, so why presume that the mysteries of consciousness will be revealed to a thumb-shaped brain like ours?

McGinn seems to be unaware of the theories developing in affective neuroscience and the importance of studying the evolution of consciousness for insights into how it begins and how it evolves. Stone tool-knapping was a major development, but before that primitive hominids surely made use of uncrafted tools available in the environment to fend off attacks and to take smaller animals to feed themselves and their children and companions (found and usable stones and rocks, clubs broken off from fallen tree limbs, etc.) . These are examples of human intelligence making use of "ready-to-hand" 'tools' lying about in the environment. What's significant is the recognition of the affordances of the mileau in which early humans found themselves, and the key gesture is the reaching out and selecting materials that can serve a purpose.

I like the focus on the hand, though, and it will be interesting to see what McGinn does with it. Merleau-Ponty locates the beginnings of language in gestures between ourselves and others (pointing, pointing out, gathering, touching, embracing). Gestures can be eloquent; we still use them to express what we mean. First the eye and then the hand connected us with, into, the world available to our needs and purposes -- a crossing, an intersection, of consciousness/mind with that which lies at a physical distance from our own being. We can and do by now understand a great deal about the relationship of our minds to the physical world in which we exist. But nature daunts and overflows us in its magnitudes and its own mysteries, and we also sense and study mysteries experienced within our minds. So much still to study. That the thumb has enabled us technologically does not mean that we still possess "thumb-shaped minds." Our ability to think about the mind and the physical world grows ever more subtle, and our species is still comparatively young.

I agree with McGinn's perspective in this last paragraph, but don't see why we should expect ourselves to become "omniscient." It seems that that's what McGinn had formerly hoped to become, though.[/QUOTE]

I think he's a good example of how biography is philosophy - how it is important to understand the person (I almost said man!) in order to understand the philosophy ... I picked up Wittgenstion, the Duty of Genius yesterday, it came through in donations ... and the author attempts, he claims, for the first time to link the man and his thoughts.
 
It also goes to one's views on if philosophy is discovered or made and the idea of finding what you look for ... so, I think you have to be careful what it is you are looking for ... and with M, I've thought before that he is looking for comfort.
 
I think he's a good example of how biography is philosophy - how it is important to understand the person (I almost said man!) in order to understand the philosophy ... I picked up Wittgenstion, the Duty of Genius yesterday, it came through in donations ... and the author attempts, he claims, for the first time to link the man and his thoughts.

I see what you're getting at with your newly minted sprichtwort "biography is philosophy." It has something to do with the development of the self in/with experience and in education. Why does one individual gravitate to music or art and another to the hard sciences, for example? Why is the philosophy major drawn to either positivistic/analytical philosophy or phenomenology? But as Sartre said, our 'original choices' about how we are going to see the relationship between the self and the world can change later in life, with enough openness to the world, understanding, and will. Wittgenstein is philosophically a good example of such change, I think. Maybe McGinn will be too.
 
I see what you're getting at with your newly minted sprichtwort "biography is philosophy." It has something to do with the development of the self in/with experience and in education. Why does one individual gravitate to music or art and another to the hard sciences, for example? Why is the philosophy major drawn to either positivistic/analytical philosophy or phenomenology? But as Sartre said, our 'original choices' about how we are going to see the relationship between the self and the world can change later in life, with enough openness to the world, understanding, and will. Wittgenstein is philosophically a good example of such change, I think. Maybe McGinn will be too.

character too, which is part of biography, or one might also spricht that character is biography, ... also luck, the totality of the circumstances, the whole world as it is with that individual

- I've remarked before about interviews with great scientists, for example, and the interviewer asks the prodigiously talented (and in an earlier era, cultured and literate) individual how they came to study that particular field and they revert back to junior high school guidance counselor mentality - "... well, because I thought, you know, there were all these sea shells on the beach when I was a kid and then I saw an After School Special on Newton and then it just seemed like the next thing to do ... plus I was really bored. LOL"

That's just a send-up of how we make the biggest choices in our lives, there is no science of biography, the forces are too large - instance by instance we give an accounting of our actions, but the whole itself ...

This is a nice writing on Wittgenstein's bio "The Duty of Genius" that I picked up Friday ...

Philosophical Overview: Ray Monk’s “Ludwig Wittgenstein: The Duty of Genius”

See the discussion of his perfection, of thinking he had solved all the problems in philosophy and so went to teach school in the mountains, etc ... at this scale of decision making, we all seem like little children - it's a good thing we do have instinct and intuition and aren't always protected from relying on them alone.
 
And if instinct and intuition undergird us ... if they are what's ready to hand when we go grasping ... then there may be no way to get beneath or around them, they may be rock bottom for us, for our biographies ... this isn't, I think, like pre-destination, rather it's who we are ... and coming to that ground is how we feel at home in the world?
 
more on subliminal learning (sort of)

Confessions of a Language Addict: Subliminal Learning?

I like the bit about the "eclectic" method ... that's all any of us use these days isn't it? Eclectic and pragmatic ... even mixed martial arts, for goodness' sake, the traditional and pure is pase' ... ties in with a book I posted a bit back on learning.

There is also this, though:

Yes, You can learn a foreign language in your sleep, Swiss psychologists say ...

Yes, you can learn a foreign language in your sleep, say Swiss psychologists - Science - News - The Independent
 
character too, which is part of biography, or one might also spricht that character is biography, ... also luck, the totality of the circumstances, the whole world as it is with that individual.

Agreed. And Sartre as well as Max Scheler and Simone de Beauvoir are imo the philosophers who provide us with the most productive insights into how we build 'character' by the conscious choices we make in the situations in which we find ourselves in this world. To do so requires first the recognition of the reality of the situated freedom of individual consciousness. Reading Sartre's Being and Nothingness or Scheler's works on 'Resentiment' are major works toward defining the nature of human freedom, but few will have and take the time to read them. Fortunately, de Beauvoir presents the essentials of phenomenological-existentialist reasoning in The Ethics of Ambiguity. I'm reading this small and lucid book again after many years and recommend it for this thread. Here is the link at amazon.


To add: A key statement from the book: "[thus] every man has to do with other men. The world in which he engages himself is a human world in which each object is penetrated with human meanings.” Existentialism is a philosophy that concerns the human condition and the possibilities within it for meaningful, purposeful, and just human activity. As Harmon's 'object-oriented ontology' and other contemporary expressions of 'speculative realism' argue, this philosophy does not and cannot encompass and describe what-is in the universe as a whole. But likely no humanly produced philosophy could. Our situatedness, relative to objects, other consciousnesses, and materially/objectively focused scientific hypotheses and theories, is in itself ambiguous. But that does not foreclose our capability to experience the world in which we exist locally and on that basis to think through to the significance and actual consequences of our behavior and to recognize the often false presuppositions out of which our behaviors take their direction. Where phenomenological existentialism falls short, to date, is in exploring the subconscious mind, which in itself influences (but does not determine) how we think about the world and what we do in it.
 
I would add further, concerning the statement from de Beauvoir I quoted above --

"[thus] every man has to do with other men. The world in which he engages himself is a human world in which each object is penetrated with human meanings.” --

that much of what we understand concerning our bond to other existents, other freedoms, in the local world we share arises from our subconscious understandings of our existential situation in the being of what-is.
 
This is a nice writing on Wittgenstein's bio "The Duty of Genius" that I picked up Friday ...
Philosophical Overview: Ray Monk’s “Ludwig Wittgenstein: The Duty of Genius”
See the discussion of his perfection, of thinking he had solved all the problems in philosophy and so went to teach school in the mountains, etc ... at this scale of decision making, we all seem like little children - it's a good thing we do have instinct and intuition and aren't always protected from relying on them alone.

I hope you'll share with us what you learn about Wittgenstein's intellectual history as a philosopher as you read that book. I have not yet spent much time reading Wittgenstein's developing thought and I'm most interested in learning more about the phases of his thinking.
 
And if instinct and intuition undergird us ... if they are what's ready to hand when we go grasping ... then there may be no way to get beneath or around them, they may be rock bottom for us, for our biographies ... this isn't, I think, like pre-destination, rather it's who we are ... and coming to that ground is how we feel at home in the world?

I think Panksepp is the best resource on how to understand instinct and primitive emotional responses still active in the oldest parts of our brains. Intuition, I think, must have some sources there but also in later-developed capacities of the brain/mind.

"there may be no way to get beneath or around them, they may be rock bottom for us, for our biographies ... this isn't, I think, like pre-destination, rather it's who we are ... and coming to that ground is how we feel at home in the world?"

I don't think that instinct or intuition can be the sum of "who we are," given the development of the brain and the increasing complexity and subtlety of the mind. I do think that instinct and intuition are influential in grounding the feeling of 'at-homeness' in the world, which I think cleary begins for an individual with how well-nurtured and well loved he or she is in the early years of life. Chance, luck, accident, occurring in the complexity of the cultural world we live in now can and do unsettle and even alter that sense of being at home in the world. Historical circumstances including not just war, destruction, displacement, poverty (in material and spiritual terms) play a major role in alienating us from the immediate form taken by the world of our experience and even from other human beings. I think that pre-destination and determinism in general are useless ideas to the extent that they unfit us to take upon ourselves constructive responses to whatever particular catastrophes visit us in our individual lives and, in our time, visit us globally as a result of both natural processes and humanly engineered misuses of the resources for life that the planet has provided for us. I also think that pre-destination and determinism are ideas that cannot be supported in the light of what we have learned by now about the situated freedom we possess.

But as to whether one individual or another is inclined to, even eager to, accept those ideas, I think the choice is influenced by the natural vitality or resilience of that person, which will have been affected for better or for worse by what that person has had to endure during his or her lifetime.

 
@Constance

re: subliminal/subconscious:

Have you read?

Leonard Mlodinow: How Your Unconscious Mind Rules Your Behavior

also see:

Do Subliminal Messages Really Work?

(not sure if the Zajonc who did some of the research cited here is Author, will explore ...)

I haven't read Mlodinow (will go to your link) and did not read all of the links posted earlier on in the thread to Zajonc. Can you or @Soupie provide a link to what you consider the best expression of Zajonc's ideas? I recall that both of you referred to him early on.
 
more on subliminal learning (sort of)

Confessions of a Language Addict: Subliminal Learning?

I like the bit about the "eclectic" method ... that's all any of us use these days isn't it? Eclectic and pragmatic ... even mixed martial arts, for goodness' sake, the traditional and pure is pase' ... ties in with a book I posted a bit back on learning.

There is also this, though:

Yes, You can learn a foreign language in your sleep, Swiss psychologists say ...

Yes, you can learn a foreign language in your sleep, say Swiss psychologists - Science - News - The Independent

I'll read the material at your links and try to respond to it later.
 
I think Panksepp is the best resource on how to understand instinct and primitive emotional responses still active in the oldest parts of our brains. Intuition, I think, must have some sources there but also in later-developed capacities of the brain/mind.

"there may be no way to get beneath or around them, they may be rock bottom for us, for our biographies ... this isn't, I think, like pre-destination, rather it's who we are ... and coming to that ground is how we feel at home in the world?"

I don't think that instinct or intuition can be the sum of "who we are," given the development of the brain and the increasing complexity and subtlety of the mind. I do think that instinct and intuition are influential in grounding the feeling of 'at-homeness' in the world, which I think cleary begins for an individual with how well-nurtured and well loved he or she is in the early years of life. Chance, luck, accident, occurring in the complexity of the cultural world we live in now can and do unsettle and even alter that sense of being at home in the world. Historical circumstances including not just war, destruction, displacement, poverty (in material and spiritual terms) play a major role in alienating us from the immediate form taken by the world of our experience and even from other human beings. I think that pre-destination and determinism in general are useless ideas to the extent that they unfit us to take upon ourselves constructive responses to whatever particular catastrophes visit us in our individual lives and, in our time, visit us globally as a result of both natural processes and humanly engineered misuses of the resources for life that the planet has provided for us. I also think that pre-destination and determinism are ideas that cannot be supported in the light of what we have learned by now about the situated freedom we possess.

But as to whether one individual or another is inclined to, even eager to, accept those ideas, I think the choice is influenced by the natural vitality or resilience of that person, which will have been affected for better or for worse by what that person has had to endure during his or her lifetime.

Not the sum of who we are, but a core around which we build ourselves ... have built ourselves as humans ... as you said, grounding us to be at home in the world, if we get in touch with it ... I was thinking about this as I worked today, mowing (and fixing the mower) about how connected I felt by working with my hands ... getting your feet planted is a metaphor we often use, but I had not directly made the connection with grounding through the hands ... I'm getting our garden ready for the fall, my wife like to work in it, she has a heady job and it helps ground her.

We often say I can't get my head around it ... and that's when I say get a pencil or some modeling clay or dirt! or do something with your hands as you think, or don't think ... we may be further alienated as we type at our keyboards, the process of writing I know is very different on paper/pencil than keyboard.
 
@ufology question. Yes
Warning: trying to pin this kind of question down in this group is like arm wrestling a slug.... you think you are about to succeed and the thing goes splat.

Interested in learning how and what you think, ufology
btw i did create a pdf of the entire thread which is good for searching if you are interested
 
@ufology question. Yes
Warning: trying to pin this kind of question down in this group is like arm wrestling a slug.... you think you are about to succeed and the thing goes splat.

Interested in learning how and what you think, ufology
btw i did create a pdf of the entire thread which is good for searching if you are interested

I know that feeling Pharoah! :-)

@ufology Pharoah's theory, HCT, can be found here:

Philosophy of Consciousness | Philosophy of Consciousness

He also has a number of explanatory videos on YouTube.

@Pharoah - how and what Ufology thinks on consciousness, I believe, can be found on the Philosophy, Science and the Unexplained thread - I understand him to say that his thinking on the subject has not changed from what he expressed there, correct @ufology?
 
1. I have always been surprised by reactions to my work.
When someone practises a musical instrument, they nearly always practise what they are good at; because they fail to hear what they actually need to practise. I don't really understand the criteria for philosophy publications. Who was it who said philosophy is the art of speculation: from what I can gather, one can write absolute tosh, but if it is written in the right way it will be accepted.

2. August

Let us know when you hear back from your submission.
 
Agreed. And Sartre as well as Max Scheler and Simone de Beauvoir are imo the philosophers who provide us with the most productive insights into how we build 'character' by the conscious choices we make in the situations in which we find ourselves in this world. To do so requires first the recognition of the reality of the situated freedom of individual consciousness. Reading Sartre's Being and Nothingness or Scheler's works on 'Resentiment' are major works toward defining the nature of human freedom, but few will have and take the time to read them. Fortunately, de Beauvoir presents the essentials of phenomenological-existentialist reasoning in The Ethics of Ambiguity. I'm reading this small and lucid book again after many years and recommend it for this thread. Here is the link at amazon.


To add: A key statement from the book: "[thus] every man has to do with other men. The world in which he engages himself is a human world in which each object is penetrated with human meanings.” Existentialism is a philosophy that concerns the human condition and the possibilities within it for meaningful, purposeful, and just human activity. As Harmon's 'object-oriented ontology' and other contemporary expressions of 'speculative realism' argue, this philosophy does not and cannot encompass and describe what-is in the universe as a whole. But likely no humanly produced philosophy could. Our situatedness, relative to objects, other consciousnesses, and materially/objectively focused scientific hypotheses and theories, is in itself ambiguous. But that does not foreclose our capability to experience the world in which we exist locally and on that basis to think through to the significance and actual consequences of our behavior and to recognize the often false presuppositions out of which our behaviors take their direction. Where phenomenological existentialism falls short, to date, is in exploring the subconscious mind, which in itself influences (but does not determine) how we think about the world and what we do in it.

I started this last night ... really helps me understand the existential stance -

"There is an original type of attachment to being which is not the relationship “wanting to be” but rather “wanting to disclose being.”

"Now, here there is not failure, but rather success. This end, which man proposes to himself by making himself lack of being, is, in effect, realized by him. By uprooting himself from the world, man makes himself present to the world and makes the world present to him."

smcder I thought this part was really beautiful:

"I should like to be the landscape which I am contemplating, I should like this sky, this quiet water to think themselves within me, that it might be I whom they express in flesh and bone, and I remain at a distance. But it is also by this distance that the sky and the water exist before me. My contemplation is an excruciation only because it is also a joy. I can not appropriate the snow field where I slide. It remains foreign, forbidden, but I take delight in this very effort toward an impossible possession. I experience it as a triumph, not as a defeat. This means that man, in his vain attempt to be God, makes himself exist as man, and if he is satisfied with this existence, he coincides exactly with himself. It is not granted him to exist without tending toward this being which he will never be."

There are also answers, in this very first part, to some of my questions about instinct, about the ground of being - about where we start, how we can move up from where we start ... she grounds an ethics in the ambiguity from which all humans start. She argues against any outside justification and rejects any rejection of the ambiguity of the human experience. It's an admirable way to respond to this conception of human existence.
 
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