The self and “What is it to be human?”

A steady new year entry, level with horizon
into the sunrise of the Age of Aquarius;
where we looked up high
was with its dawn light that rises high
(in the early 70’s; the musical ‘Hair’ came out in 1967).

Or is it the setting sun, at the horizon
and dusk’s glow rose high.
Either way , level diaphragm with sun’s light from horizon
square against our vertical, stand through
exponential  wake (exponential curve search in this blog : https://realityhc.wordpress.com/?s=exponential+curve&submit=Search),
new, as always, beggining 002 e (3)
and another end but global.

Let spirit radiate, spill over from core of diaphragm horizontal, rather than blast ahead
and up.

 

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The development of AI (artificial intelligence) has moved the boundary between the subjective and objective in our reality, objectifying so much of our mental functioning that are mechanical or computer-like, though previously thought of as cognitive, creative, communicative (ripe to be “connective”, to love, consume and demand the technologies that augment our reality but also what is augmented; we consummate in our augmentation with technology), clever, curious and human. This encroachment creates a new impetus and interest to the age old question, “What is it to be human?” (Note 2 – AI and our humanity).

Last paragraph of section 3 The subjective aspects of our reality; “Our reality and Reality” orig blgd 16Oct17, re ed June, Dec18

Expanding the bracket above:

The human condition is communicative.
We gawk and talk, are ripe to be “connective”,
to love, consume and demand the technology
that augment our reality, and what is augmented;
we consummate, in our augmentaion with technology.

Also from section 3 The subjective aspects of our reality :

We loose sight of our self like Alice
chasing the back of the Rabbit (through her tunnel),
in trying to experience, the experiencing self.
Rather than risk extinguishing our self,
we must
distinguish instead objective and subjective aspects
of our having-an-experience reality,
and not chase the subjective end of the “apparatus”
in self-referencing; like a dog
after its tail.

I will post the first three sections (to 3 The subjective aspects of our reality) of Our reality and Reality” orig blgd 16Oct17, re ed June, Dec18 next.

Propagation, into the future?

As quantum fields allow for the propagation of quantum particles –

Family fields propagate paths
lives for sons, daughters, fathers and mothers.

With institutional tides, commercial toes, work ties,
relational times, societal trends, historical turns
associations create turbulent waves;
individuals lost in foam
solipsistic solice
skim short of skin
scum separate from kin.

Humanity lost to an existential ransom
bloom atop steady growth (economic),
value adding in our minds
at not sustainable price.

Human activity propagates own field
at cost to humanity.

In this our time of exponential refrain,
Dog Earth year must light our passage.

Can we invest in development?
Middle-class consumer labours to develop
global middle-class urban infrastructure
run by AI automation – allows time to work and to have life-style.

Costing and changing the environment
our world still yet developing
yet to establish re-cycling, changing
what place for our reproduction?

Of soul and spirit our whole self
is social and is capital.
Solipsistic and existential self
needs socialism, needs capitalism
needs to add value and co-habit
isolated from its whole being human and alive,
of whom everything of it, the self and its experience,
is a part.

Knowing, so

We have come to know so much of how things happen to be, and what things make-up reality, in their numbers, substance, essence, and story. Yet, in knowing, we are away from actuality, of our self and of the world we experience. We ponder our part with words, even pace our path in our sense of being in the world. But they are within “our” reality, of our conscious, self and what we experience.

As self or identity, lost in our reality from our whole, “we” are deprived of being immanent of Reality, as a part of our whole. We determine what we experience. Our reality tends to be a linear reductive identification, in what we think we are and do in the world, we can think “we’re in”. There is no approach to, or appreciation and actualisation of our being a part of our whole, and so of Reality.

Knowing and know-how, of science and technology has complicated our lives, extended and augmented the self, created more problems and strains within our realities and in reality (environment), and there seems to be no end, no “that will do, Pig(as the New Zealand farmer would call “Babe”, to take him home to where it’s all at, after a great success to not let stardom get to your head) we seem to be hurtling unstoppable, like lemmings towards a precipice, like a particle making its own field, as we plot our selves level within our frame (of reference) but through our exponential curve.

We progress on and on, but also regress so, on and on, as we act and consider why, how or what, to be or to do. We may form a circle to contain our all, what we experience or know, accept our self-referencing circularity. And we may quest for what is outside that circle, its core, edges, or perhaps essence. Physics’ boundaries demonstrate some of these : what is outside beyond the universe, what was before the Big bang, where are quantum particles controlled from and how, what is the nature of space-time.

Of course, the medium determines our expression, whether it be the scientific institution, the app on the phone, or the work place. We may be opinionated, if not optimistic, in our post-modern familiarity with our involvement. It is just as if AI has stepped through the inter-phase into the world, and like two membranes passing through each other, AI and the inter-phase (appliance, computer, robot) intersects right through our self and identity between them. We are extended into and enmeshed by the technological medium, to places we’d not get to without the medium, as it filters or smears “us”, as self or identity into and through it, directly to the AI, in our reality,

Learning and self generating (observers can’t see what they, the computer things, are doing to generate their programmes) capabilities of computers cause reflexive emergence from between parts, of a whole new individual original initiative, of not just growing but running itself with generative direction or bigger circles.

I think it is time for us, to activate the whole computer, ours, to bounce as a part within the “system” of our whole, for the reflexive emergence of more than their parts, the activation of other parts and our whole. Boundaries need to be re-established with an mereological (study of parts and wholes) orientation for Reality, our whole being and our part in the human condition.

We are engaged, entangled in our self and identity, with our sense of others and the world. We must understand our reality as part of our whole, and our associations as parts, of who allows for our reality and is next to other wholes in Reality.

Link to related blogs “Be a part” https://realityhc.wordpress.com/2017/09/26/be-a-part-2/
three bodies; giff Sept17 01three bodies; conscious, mind wot + shape labelled cog 2 vis sound

 

AI and subjectivity

Just when through modernity, we’ve gotten used to the self, we’re loosing it into the technological media. Who’s there, in charge?

There is a new impetus to examine subjectivity, with the developments in AI (artificial intelligence) and its encroachment on so much of human activity. And they are actively applied in reality, in drones, un-manned buses, language generation, face recognition. Their moral consequence is “us” the subject, put on the spot. What is it, to be human? Who or what is the true self? Is there free will? Is it a predetermined destiny where we have no choice, but to enact our human programmes? In thus just reacting to our environment, what difference is there from AI?

For more on subjectivity link to the blog entry“Our reality and Reality”

Our reality and Reality

The concept of “projection”

All that we are, as self or identity, and all that we may experience, is “projected” or placed in space through the Central Nervous System (CNS), by our whole being. The CNS is a part of our whole, as is our reality that is projected through the CNS. “Actuality” here refers to the existence in fact and in space of our reality.

Consider vision as an example of projection by our whole being. Light bouncing off real things in the real world focuses upside down inside at the back of the eyes, stimulates the receptors (cones and rods) there at the retina that converts the focused images into nerve impulses. These travel through the optic nerves and reach the brain where vision is created and placed in space for us to have the experience of vision in a 3-dimensional space.

In similar ways, information from other sense organs of the body, is put together in the CNS to form the parts of our reality to do with the outside world. Our reality includes an accurate indication of the world, with a “functional” and effective sense of our being in the world, which allows us, as an identity or self, to seemingly do things and be there.

What about the “self” ? – the subjective aspects of our realityDe carte

Science has established “what we experience” as being made by the brain. Modern philosophy has embraced this; it is a part of our general understanding and world view, that the brain is the site for what we experience. In fact, there’s a famous diagram of Descartes’ (father of modern philosophy – “I think, there for I am”), from as far back as the mid-1600’s, of how vision is generated, as I outlined above.

But what about the self? With our sense of independence, will and separation from what we experience, including others, how can we be a product of the brain, secondary to an organ? What about our consciousness, life and deeper being? Where do they fit or come from?

These are important questions in understanding “projection”, and our part.

I pre-empt my point, that there is no brain without a whole being, whole self or the whole body. We are a part of our whole, “projected” through and not by the CNS.

The self is a problem.

The self is difficult to determine. While sentences that refer to themselves or “self reference” creates  in some cases difficulties, described in philosophy as a paradox, the question “What is the self?” takes us directly to the problem of trying to refer to the actual self, that I call the “self referencing conundrum” (https://realityhc. wordpress.com/=self+referencing+ conundrum& =Search). The difficulty comes of “us”, as self or identity, being a part of the make-up or apparatus for having an experience. So that, trying to approach our self in the usual manner of determining things is impossible, like a camera trying to take a picture of its own film or digital sensor, even while we are our self !

To help proceed in examining our reality, we can make a distinction between the subjective and objective aspects of our conscious reality. Objective are those parts “easy” to explain and understand as produced by the brain (Chalmers 1986, Australian philosopher). Vision that I have mentioned and other experiences according to the senses belong to this group. Also included are the linear mechanical or computer-like functioning of the mind, such as filing, retrieving and analysing.

The subjective aspects on the other hand, include the self, consciousness, the experience itself (rather than what is experienced), deeper being, and the witness. In contrast to the “easy” and objective, Chalmers refers to the subjective aspects of our reality as the “hard aspects of conscious experience”, because it is hard to explain their existence and nature, as produced by the brain or some other thing. He suggests we consider those “hard” and subjective parts as fundamental or irreducible, so as to approach the subjective aspect differently than our linear reductive way that we usually try to grasp and understand things with our mind.i

The self as a part.

We cannot determine our self. This is because we are the self, and while we need a different setting to study or say something about our self (not how we feel or what we think but our actual self), rather than as fundamental, we can understand our conscious self as a part of our whole being. Both our self and what we experience, the subjective and the objective aspects of our reality, can then be considered as projection. Not as a product of the CNS, but of our whole. Projected through, and not by, the CNS.

In our “actuality”, our existence in fact, we occupy space as projection. And as such we may refer to our whole, and be in relation with him or her. It is a relation that, again, is not direct because our whole is beyond our reality.

images 001 labelled

Our part displaces its whole.

While to be our actual self is unfamiliar, as is to refer to our transcendent whole, as a part from within our whole, it is not impossible as referring to our self, in the direct determining way that we usually relate to the things we experience. Our reality of conscious experience and self displaces our whole, so that there is the rest of our whole that surrounds our reality. Our whole is transcendent of our self and experience, yet as a part of our whole, he or she permeates or is immanent in us.

Reality, an entirety, and All-Creation.

Furthermore, our whole is a part of Reality, an Entirety that is more than the sum of all wholes and parts, the one and only whole. I consider it All-Creation-God. In our whole being a part means we, as self or identity, are a part of Reality. However, our tendency to be identified with our self and with what we experience, isolates us in this part of our reality that also consists of a conscious that is conscious of, and a witness by which we are aware of, our self and our experience.

We must be our actual self, in the spirit of “Every thing of you and your experience, is a part of your whole” and open to the immanence of our whole and Reality, in our self.

The transcendence and immanence of the creator is a mystic and theological consideration about the nature of, and our relation with, the divine. But we, as self or identity, must “wear” this mystery; Reality and our whole is inherent in us, as one of their parts.

It is not an egotistical, or self emulating, because in our actuality is also a relation with a whole being and reality that are, as wholes, more than the sum of their parts – and we are considering our part in them.
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i There is a new impetus to examine subjectivity, with the advent of AI (artificial intelligence) and its encroachment on so much of human activity with drones, un-manned vehicles, and language generation. What is it, to be human? Who or what is the true self? Is there free will? Is it a predetermined destiny where we have no choice but to enact our human programmes? In thus just reacting to our environment, what difference is there from AI?