Philosophy

Introduction to the Omnipsychology

The omnipsychology is essentially that part of our mind that we share with all types of life. This is more than one might originally think, and indeed most of our mind is the same (e.g., we have to breathe, eat); the differences are in how we make meaning, which also often results from the physical structure of our bodies.

In essence, it is the similarities of the mind that all beings that are alive have in common. For instance, that they take in some sensory information. There is no live being in the world that does not take in some sensory information – even at the cellular level. There is no live being without some sort of meaning making mechanisms, a memory, or even a goal.

One can easily look on you tube (see this blog post) that the virus flees from the white blood cell. This implies vision, and knowledge that the thing it ‘sees’ is a ‘danger’. It knows and it decides to move away from the being. One can break this down to pure conditioning or evolutionary selection or etc, but the basic processes occur. One could even, if they want to get serious with it, suggest that the being became afraid, to the extent that it saw a frightening stimuli.

There are many of these aspects and over the next months I will write more about them.

 

Its all for my coming book, Mind and Meaning. Stay Tuned. 😀 Love ya.

 

 

 

 

 

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A Treatise of Human Nature.. by David Hume (1739)

 

Attached here is Hume’s Treatise on Human Nature, actually it is quite interesting. Looking at the table of contents, you see that it is mostly interested in understanding, how we make sense of the world, passions, which seems like motivations really, and then morals, which is essentially about justice and how we understand right and wrong.

Really interesting, and actually it was one of Einstein’s favorite books, he even said it was influential in his thinking. I do with I had time to read it, but I am at least glad I was able to look at the TOC.

Have you read it? What do you think is best?

Love ya,

Brett

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Editor’s Preface.

 

Book I: Of the Understanding

Introduction.

Part I.: Of Ideas, Their Origin, Composition, Connexion, Abstraction, &c.

Section I.: Of the Origin of Our Ideas.
Section II.: Division of the Subject.
Section III.: Of the Ideas of the Memory and Imagination.
Section IV.: Of the Connexion Or Association of Ideas.
Section V.: Of Relations.
Section VI.: Of Modes and Substances.
Section VII.: Of Abstract Ideas.

Part II.: Of the Ideas of Space and Time.

Section I.: Of the Infinite Divisibility of Our Ideas of Space and Time.
Section II.: Of the Infinite Divisibility of Space and Time.
Section III.: Of the Other Qualities of Our Ideas of Space and Time.
Section IV.: Objections Answer’d.
Section V.: The Same Subject Continu’d.
Section VI.: Of the Idea of Existence, and of External Existence.

Part III.: Of Knowledge and Probability.

Section I.: Of Knowledge.
Section II.: Of Probability; and of the Idea of Cause and Effect.
Section III.: Why a Cause Is Always Necessary.
Section IV.: Of the Component Parts of Our Reasonings Concerning Cause and Effect.
Section. V.: Of the Impressions of the Senses and Memory.
Section VI.: Of the Inference From the Impression to the Idea.
Section VII.: Of the Nature of the Idea Or Belief.
Section VIII.: Of the Causes of Belief.
Section IX.: Of the Effects of Other Relations and Other Habits.
Section X.: Of the Influence of Belief.
Section XI.: Of the Probability of Chances.
Section XII.: Of the Probability of Causes.
Section XIII.: Of Unphilosophical Probability.
Section XIV.: Of the Idea of Necessary Connexion.
Section XV.: Rules By Which to Judge of Causes and Effects.
Section XVI.: Of the Reason of Animals.

Part IV.: Of the Sceptical and Other Systems of Philosophy.

Section I.: Of Scepticism With Regard to Reason.
Section II.: Of Scepticism With Regard to the Senses.
Section III.: Of the Antient Philosophy.
Section IV.: Of the Modern Philosophy.
Section V.: Of the Immateriality of the Soul.
Section VI.: Of Personal Identity.
Section VII.: Conclusion of This Book.

 

Book II: Of the Passions

Part I.: Of Pride and Humility.
Section I.: Division of the Subject.
Section II.: Of Pride and Humility; Their Objects and Causes.
Section III.: Whence These Objects and Causes Are Deriv’d.
Section IV.: Of the Relations of Impressions and Ideas.
Section V.: Of the Influence of These Relations On Pride and Humility.
Section VI.: Limitations of This System.
Section VII.: Of Vice and Virtue.
Section VIII.: Of Beauty and Deformity.
Section IX.: Of External Advantages and Disadvantages.
Section X.: Of Property and Riches.
Section XI.: Of the Love of Fame.
Section XII.: Of the Pride and Humility of Animals.

Part II.: Of Love and Hatred.

Section I.: Of the Objects and Causes of Love and Hatred.
Section II.: Experiments to Confirm This System.
Section III.: Difficulties Solv’d.
Section IV.: Of the Love of Relations.
Section V.: Of Our Esteem For the Rich and Powerful.
Section VI.: Of Benevolence and Anger.
Section VII.: Of Compassion.
Section VIII.: Of Malice and Envy.
Section IX.: Of the Mixture of Benevolence and Anger With Compassion and Malice.
Section X.: Of Respect and Contempt.
Section XI.: Of the Amorous Passion, Or Love Betwixt the Sexes.
Section XII.: Of the Love and Hatred of Animals.
Part III.: Of the Will and Direct Passions.

Section I.: Of Liberty and Necessity.
Section II.: The Same Subject Continu’d.
Section III.: Of the Influencing Motives of the Will.
Section IV.: Of the Causes of the Violent Passions.
Section V.: Of the Effects of Custom.
Section VI.: Of the Influence of the Imagination On the Passions.
Section VII.: Of Contiguity, and Distance In Space and Time.
Section VIII.: The Same Subject Continu’d.
Section IX.: Of the Direct Passions.
Section X.: Of Curiosity, Or the Love of Truth.

Book III: Of Morals

Part I.: Of Virtue and Vice In General.

Section I.: Moral Distinctions Not Deriv’d From Reason.
Section II.: Moral Distinctions Deriv’d From a Moral Sense.

Part II.: Of Justice and Injustice.

Section I.: Justice, Whether a Natural Or Artificial Virtue?
Section II.: Of the Origin of Justice and Property.
Section III.: Of the Rules, Which Determine Property.
Section IV.: Of the Transference of Property By Consent.
Section V.: Of the Obligation of Promises.
Section VI.: Some Farther Reflexions Concerning Justice and Injustice.
Section VII.: Of the Origin of Government.
Section VIII.: Of the Source of Allegiance.
Section IX.: Of the Measures of Allegiance.
Section X.: Of the Objects of Allegiance.
Section XI.: Of the Laws of Nations.
Section XII.: Of Chastity and Modesty.

Part III.: Of the Other Virtues and Vices.

Section I.: Of the Origin of the Natural Virtues and Vices.
Section II.: Of Greatness of Mind.
Section III.: Of Goodness and Benevolence.
Section IV.: Of Natural Abilities.
Section V.: Some Farther Reflexions Concerning the Natural Virtues.
Section VI.: Conclusion of This Book.

Appendix.

Evolution in action – super resistant bacteria

 

A Neat little video about how bacteria evolve, but also want to point out how they are basically creating super mutant bacteria in like 11 days, yes?

 

Also watch from about 1:19, where it is the shortest route from the original mutation to the first one who breaks into the 10 and 100 times antibotic. and notice how the ones who first broke really into the 1000 times all stuck together really well.

 

Defining Cognitive Conflict

Conflicts are meaning or expectation violations. These occur when you believe something about the world (broadly construed) and the world tells you that you are potentially wrong or lacking. This is a discomfort, potentially driven by the uncertainty of the outcomes. Uncertainty is bad for life because it is risk, which can mean danger or even potential death.

Expectation violations, or conflicts between yourself and the world, are primarily negative, but can also be positive. An expectation violation is the reason for every disagreement that has ever happened including all of the wars ever. What is a war except two (groups of) people had different understandings of the world and they have decided that the best way to decide who is right is to fight it out. Conflict is also when you are positively surprised, at, for instance doing better than you thought you would on a test or an individual doing something unexpectedly nice for you.

Conflicts can be about huge things like religion or politics, or they can be about small things like our favorite types of soda or music. But the largest and most important topics also elicit the most negative discussion; they are important aspects of how we think about the world. A link between importance of the topic and negativity is supported by situations where people actively avoid discussing religion and politics because they do not want to create conflict.

Most generally speaking, the reason we talk about things is because we disagree about them. More explicitly, if everyone agrees about something, we generally do not discuss it (e.g., the earth is round and goes around the sun). But note that 200 or 300 years ago, when there was much less consensus about these faces, they were much more discussed.

Conflicts are also when you realize that you don’t (or might not) know something, like that the earth is actually flat. This is like getting an answer wrong in class, or being confronted with a task that the individual does not know how to do (e.g., run a statistical model they know nothing about).

The key is that we rely upon meaning in order to move productively through the world (to meet our goals). This necessitates not only useful knowledge, but confidence in that knowledge. (did you see the ‘not’ and ‘but’, it is a lack, one needs both, conflict! :).

When the world tells us that the way we think about the world might be incorrect or incomplete, we don’t like this and it leads to certain predictable responses. If someone told you that Germany actually sucks, it would make it somewhat angry or unsettled somehow. How you react to this depends upon a myriad of things, but that there is a reaction is undoubted, I believe.

Notice that this conflict for you is not the same for everybody, the person who says Germany sucks probably believes it (otherwise why say it?). This is why we go to war. Or your god, or your values or perceived purpose in life, is not good enough. This is where disagreements come from.

The only way that the world changes is through conflict, every bit of change at the aggregate level can only happen at the individual level, by individuals talking and conflicting.

There are linguistic markers of this conflict. Read again this passage and circle the words that indicate conflict. Not, But. First sentence second paragraph the but represents the difficulty and different natures of conflict

My favorite page of Nietzsche – Flies in the Marketplace

If you read any Nietzsche, this is the piece to read. 🙂 Definitely one of my favorites.

He was a genius and WAYYY ahead of his time.

 

Nietzsche the Thinker

The Flies in the Market-Place

Flee, my friend, into your solitude! I see you deafened with the noise of the great men, and stung all over with the stings of the little ones. Forest and rock know how to be silent with you. Be like the tree which you love, the broad-branched one — silently and attentively it overhangs the sea.

Where solitude ends, there begins the market-place; and where the market-place begins, there begins also the noise of the great actors, and the buzzing of the poison-flies. In the world even the best things are worthless without those who make a side-show of them: these showmen, the people call great men.

Little do the people understand what is great — that is to say, the creator. But they have a taste for all showmen and actors of great things. Around the creators of new values revolves the world: — invisibly it revolves. But around the actors revolve the people and the glory: such is the course of things. The actor has spirit, but little conscience of the spirit. He always believes in that with which he most strongly inspires belief — in himself!

Tomorrow he has a new belief, and the day after, one still newer. Like the people, he has quick perceptions and fickle moods. To defeat — that means for him: to prove. To drive to frenzy — that means for him: to convince. And blood is to him the best of all arguments. A truth which glides only into refined ears, he calls falsehood and nothing.

He believes only in gods that make a big noise in the world! Full of clattering fools is the market-place, — and the people glory in their great men! These are for them the masters of the hour. But the hour presses them; so they press you. And also from you they want Yes or No. Alas! would you set your chair between Pro and Con?

Do not be jealous of those unyielding and impatient men, you lover of truth! Never yet did truth cling to the arm of the unyielding. On account of those abrupt ones, return into your security: only in the market-place is one assailed by Yes? or No?

Slow is the experience of all deep fountains: long have they to wait until they know what has fallen into their depths. Far away from the market-place and from fame happens all that is great: far away from the market-place and from fame have always dwelt the creators of new values.

Flee, my friend, into your solitude: I see you stung all over by the poisonous flies. Flee to where a rough, strong breeze blows! Flee into your solitude! you have lived too closely to the small and the pitiful. Flee from their invisible vengeance! For you they have nothing but vengeance. No longer raise your arm against them! They are innumerable, and it is not your job to be a flyswatter.

Innumerable are the small and pitiful ones; and rain-drops and weeds have been the ruin of many a proud structure.You are not stone; but already have you become hollow from many drops. You will yet break and burst from the many drops.

I see you exhausted by poisonous flies; I see you bleeding and torn at a hundred spots; and your pride refuses even to be angry. They would have blood from you in all innocence; blood is what bloodless souls crave — and therefore they sting in all Innocence. But you, profound one, you suffer too profoundly even from small wounds; and before you have healed, the same poison-worm crawls over your hand.

You are too proud to kill these gluttons. But take care lest it be your fate to suffer all their poisonous injustice! They buzz around you also with their praise: obtrusiveness is their praise. They want to be close to your skin and your blood.

They flatter you, as one flatters a God or devil; they whimper before you, as before a God or devil; What does it come to! They are flatterers and whimperers, and nothing more. Often, also, do they show themselves to you as friendly ones. But that has always been the prudence of cowards. Yes! cowards are wise! They think much about you with their petty souls — you are always suspect to them! Whatever is much thought about is at last thought suspicious.

They punish you for all your virtues. They pardon you entirely — for your errors. Because you are gentle and of honest character, you say: “Guiltless are they for their small existence.” But their petty souls think: “Guilty is every great existence.” Even when you are gentle towards them, they still feel themselves despised by you; and they repay your beneficence with secret maleficence. Your silent pride is always counter to their taste; they rejoice if once you are humble enough to be vain. What we recognize in a man, we also irritate in him. Therefore be on your guard against the small ones!

In your presence they feel themselves small, and their baseness gleams and glows against you in invisible vengeance. You did not see how often they became silent when you approached them, and how their energy left them like the smoke of a waning fire? Yes, my friend, you are the bad conscience of your neighbors, for they are unworthy of you. Therefore they hate you, and would rather suck your blood. Your neighbors will always be poisonous flies; what is great in you — that itself must make them more poisonous, and always more fly-like. Flee, my friend, into your solitude — and there, where a rough strong breeze blows. It is not your job to be a flyswatter.

Thus spoke Zarathustra.

What do you think? what is your favorite Nietzsche (or other bit of philosophy)?