Beyond Your Current Sense-Perceptions: What & Where Is Your Mind? - Part 2 | WPN World People News

A Vision of, and for Mankind

What we know of the process of the direction of development of human life as it is illustrated by the definition of man as the expression of Academician V.I. Vernadsky's conception of a Noösphere, is a model for revolutionary progress of the human species within our galaxy, a model which must be projected as a future advance in the human condition comparable to the kind of process of progress which Vernadsky's work has, implicitly predefined.

In that case, as just referenced immediately above, it might appear that the appropriate image of our universe will prove, once more, to have been the author of a quality of experience, which refreshes our hope for a quality of upward progress of the human species outmatching the best periods of the progress of mankind's rise, again, to experience the process of a higher quality of a process of generation of the object which we should have regarded as "the universe," once more; a universe whose rise to a higher form of its existence, would come as in times before. We must seek to contribute in bringing about a new renaissance of our species, that brought about by means of an agency which were inherent in the very existence of that presumably moved, known object which is embodied in the willful character of our species.

That means, for example, that the presently restated goal just underlined, is one which were posed to us as the fruit of some serious examination of the development of life within the bounds of no less than the development of life-forms of our own galaxy during some known, recent half-billion years, akin to that which have encompassed the relevant categories of the evidence of the evolution of species over the course of that span of developments.

So, according to the present view of the universe known to us, as to our present acceptance of the notion of mankind and the human experience, life and its non-living aspect are essentially inseparable expressions of the same unified action. They are united as being both cause and result of a unity of interaction, as one which mankind occupies, in some sense, within a crucial, momentary position in the history of our heavenly galaxy.

In this fashion so described, consider the case for the period since a reorientation of the investigations which our "Basement" team's investigations had encompassed since the mid-Summer of A.D. 2010. Focus attention most emphatically on those matters of investigation of the history of life on Earth which bear most emphatically on what have been approximately a half-billion years of evolution of living species seen by modern science as having existed within our galaxy's realm over that span of our knowledge of life on Earth. The essential pattern to be considered in this way, is, thus, subsumed, entirely, by a superior, upward-directed advancement in what is, effectively, an inseparable action in "energy-flux density" of characteristic living processes, a history of development of living processes which is centered in the superior principle of the specifically creative processes of the individual human mind.

Thus, the existence of non-living processes, the causes of their existences, and, ostensibly, also their consequences, present us, thus, with a spectacle which has been dominated, this far, by the role of successively higher degrees of such biological and other forms of ordering. This is to be presented in terms of expressions of wide ranges of increases in relative "energy-flux density," all which developments are centered, as implicitly subordinate to the role and effect of those creative powers unique to the individual human mind.

An Hypothetical Case: Mars
The time either has passed, or should have already passed, within which it should have been presumed that the actor in the site of the function within which he, or she, is effectively acting on behalf of a productive, or comparable mission, represents a mission which not merely could be, but even should be the functional arrangement of our thinking on all relevant matters. This arrangement is a fact which had been already considered in drafting the notion of the intended, manned mission to the Moon. Relatively soon, the continuation of that mission-orientation toward a Moon-landing, became, within the lapse of a few decades, the presentation of the general notion of "an extra-terrestrial" design of economy operating on the platforms provided by both the Solar System and beyond.

We should look back to my design of the half-hour feature, "The Woman on Mars," which I had designed as a half-hour feature of my 1988 Presidential election-campaign.

Now, even today, the prospect is not simply for habitations on and beyond our Moon, but for the case in which planetary basings in one location, as a controlling capability for manufacture or the equivalent on some "middle ground" basing, within our Solar system or beyond, of the control of the likeness of production controlled from a third point, a human-controlled agency, operate as a common, not human occupied, place in a three-part configuration. The factor of time in operations within the Solar system or within even relatively nearby regions of the galaxy, points in such probable directions.

The same problems appear even within more modest reaches of extra-terrestrial-related operations.

Kill the 'Second Law'
In other words, the notion of a force of "universal entropy" (a "Second Law of Thermodynamics") has always been explicitly an outright lie, a hoax whose effects are contrary to the true fact of evolutionary ordering of living processes generally, that as a fact of the evolution of living processes generally. That evolution will have generated processes which had been directed toward higher concentrations of expressed "energy-flux density," processes which are expressed as being a subsumed characteristic of the universe which living and quasi-living, non-human processes will have also inhabited.

The implication of this experience, is not, that the system of human existence is "running down" like some ordinary mechanical clock; but, rather, it shall appear to be directly the opposite. The implication is, that the currently rampant, pagan-religious form of the misconceived dogma of "environmentalism," is a lie; in truth, it is a lie against the very notion of a Creator. It lies about everything else that can be judged as true of our own known universe, in particular. The precondition for the continued existence of our human species is endlessly upward advances in the relative energy-flux density, per capita, and per unit of territory, and of the preconditions for a successfully continued human existence.

In other words, I am obliged, in my writing of this report, to emphasize that creativity is not something which happens to the universe; creativity is, as I shall emphasize in due course in the production of this report, the characteristic, implicitly inevitable expression of the active expression of the presently known existence of man in our habitation of this universe. There are no static objects; there is an ongoing, anti-entropic process of development of an ongoing existence of our species within the bounds of such a quality of a universe. It is, thus, our immediate obligation to consider here, specifically, that the evidence of evolutionary experience over the course of the relevant span, is the evidence of an expression of the determining quality of an implicitly attributable motive which has engendered that evolutionary experience, upward, leading into the further, endless development of our species.

What I have written in the preceding, introductory paragraphs this far, has been presented here to confront the reader with the experience of a shock. It will come next, even starkly, as an indispensable shock inhering in the essential character of the argument to be made as this report unfolds from these prefatory observations, into the subsequent, opening regular chapter's present crafting presented in the opening, numbered chapters found below.

Thus, before we return to a needed restatement of the same thesis within which the essential content of this prefatory statement has been situated from its start, take into account the following prefatory mediation, which now runs as follows.

The View from Riemann's Discovery
On this account, it is most essential, at this point in these prefatory sections of my report, that we must reference the third, concluding section of Bernhard Riemann's 1854 habilitation dissertation, "The Application to Space" [Anwendung auf den Raum].

The "five senses" on which most current opinions continue to dote credulously, as people in most cases still do, are senses which are to be recognized as dominated by the deceptive effects imposed on their believers, effects produced by the presumption of that which is "real." They are, as I shall emphasize in the coming chapter of this report, to be considered, in one optional view, as being mere shadows, therefore mere shadows mistaken for reality. Or, in the alternative, they must be viewed, as I do, as being, in their least fallible effects, as the mere shadows of an unknown reality even among otherwise competent scientists, generally, today.

On the account of that designated conflict in meanings, it is most essential that I shall have emphasized my reference at this point in the account, as having been my reference to the third, concluding section of Bernhard Riemann's 1854 habilitation dissertation otherwise to be sub-titled in English, as "The Application to Space."

This consideration includes the needed emphasis, as by Riemann in that location; on this account, we must consider those notions of sense-perception, and the like, which belong to a class of notions which must now appear to us as reposing in some mysterious place essentially beyond the domain of ordinary human sense-perceptions as such. That is to emphasize such cases as, as by Riemann for example, in respect to and from the very large, or, to the very small, examples which are to be located beyond the limits of such merely apparent, successively ordered domains. Indeed, as Riemann emphasizes in the referenced concluding section of that work, he takes physical science into a domain which is located, ontologically, as Riemann emphasizes there, entirely beyond the mere reductionist's realm of what is merely mathematics.

That fact considered: why, then, do ostensibly sane and cultivated men and women, believe in the sort of opinion which might be attributed to the often imagined "infallibility" of mere sense-perception? We must demand: "Why are we, so often, so foolish as to believe, as if in acts of blind faith, such as what have been often declared as our ordinary five sense-perceptions?" The worst of such effects, is what some are induced to conceive of the human personality in terms of a naive view of the human individual; that is to say, as being a creature essentially defined, as if axiomatically, as by a wild-eyed fantasy of mere "sense-deception."

For example, in modern civilization, the commonplace expression of the worst cases of simple-minded opinions respecting reliance on the mere existences of sense-perceptions, is typified by British and related forms of Liberalism: the most notable expression of this, is typified by Adam Smith's actually silly, 1759 Theory of Moral Sentiments. That English hoaxster, Adam Smith, is persistently emphatic in his insisting that human beings are systemically incapable in the attempt to distinguish truth from lies; that Smith, like his foolish admirers, situates human beings as being virtual animals, as if being merely the hapless victims of the mere perceptions of pleasure and pain.

Our Human Alternative
What, then, must be adopted, instead of mere sense-perceptions, adopted for the purpose of defining the quality of evidence which points us toward the discoverable principles which define those effects to be properly regarded as an actually efficient principle of physical science, or its like?

The processes which supplement mere sense-perception with rigorous qualities of experimental inquiries, should have revealed to us that what we have been conditioned to regard as even being the fruit of "sense-certainties," as if being inquiries whose fruits are located in what are merely "shadows cast," as being shadows cast to such effect as showing that human sense-perceptions are merely additions to the repertoire of sense-perceptions. These are sense-perceptions which are often more reliable as in their form as near-approximations, as mimicking, even mocking reality, more than any actual sense-perceptions as such.

On this account, consider the manner in which Percy Bysshe Shelley composed the closing paragraph of what some still mystified readers have regarded as the mystical character of the closing paragraph of his A Defence of Poetry. All competent creative expressions of Classical artistic composition, are expressed in this way, as are the powers embodied in the expression of the true creative powers of the imagination in physical science, or in great Classical poetry, truly Classical drama, such as that of Aeschylus, Shakespeare, and Friedrich Schiller, both in drama and poetry, and in musical composition and its performance.

Those effects specific to the actually creative powers of mind, when considered as experimental forms of those scientific tests defining a true notion of universalized physical principles, prompt us to recognize the fact, that sense-perception's function, is a view of what must appear to many as some mere shadows of reality. Therefore, they are known, consequently, only to such scientific practice, and that only by exceptionally well developed individual minds.

The most significant benefit of that thus improved notion of our functional relationship to the experience-able universe, is that which enables the developed scientific mind, or the Classical poetic mind rooted in the function of metaphor, to effect a certain change of one's mind, through which the sense of personal identity is as if transported from the location of personal identity in the realm of an imaginary "sense-certainty," transported as a mere shadow of brain-functions, to become a sense of the truly scientific mind's location of personal human identity within the universe, as to a subject which is yet-to-be located in the content of the presently ongoing report in progress here.

It is, essentially, in the creative powers of the Classical artistic imagination, that the sources of the power of physical science are to be found, as in a realization of what the Classical imagination has engendered.

That is to say, that when we consider the popular opinion, to the effect of regarding metaphor as shadow-land, it is the wrongly presumed certainties of sense-perception which are often actually the domain of fantasy, or, said more kindly, what is usually mistaken for the security of "solid" belief in the phantoms popularly known as "sense-certainty." It is metaphor, otherwise named the apprehension of efficient reality, which is the "solid" aspect of experience of the moving power of insight typical of Keats and Shelley in the power to move the passions of nations and peoples.

Our location here and now, thus becomes, the mind's perceiving sense-experience as like a mere array of shadows cast by processes experienced by what have been, and are, expressions of a sense of one's self as representing an identity located in the universe. It is a universe in which our sense of our efficiently existing identity is "looking at" the display of a totality of "sense experiences" and also "sense-like experiences" enjoyed by the human mind, the which is looking at the particular experience from its location of the universe in which the developed mind finds its true, implicit place of primary residence. It is a place from which we were viewing the universe in which our virtual soul's own identity is located: located in that sense of identity within that universe within which we should be struggling to locate the residence of that which is virtually our true soul and its place of ultimate, even ultimately permanent residence.

That is to emphasize here, as I shall do this repeatedly in the pages which come here later, that the location of the radiation of a spoken, or equivalent utterance, were not likely to be the location, in imagined mere sense-perception, from which the ostensibly uttered argument is launched into circulation among persons; the idea itself is radiated from a "place" outside mere sense-perception itself, as from a real place in the universe from which the actual idea expressed is echoed as the actually surrounding universe infinitely afar from mere sense-perceptions.

To summarize the implication of what I have stressed in this preceding paragraph, consider the following.

Consider Our Modern Predecessors!
In what I shall write in the subsequent potions of this report, following these present prefatory remarks, the distinction of the human being from the beasts of all species and their varieties, is to be located in respect to the essential consideration of those conscious powers of creation which distinguish the human personality from that of those beasts. The human personality which is also creative among people in their respective ways, is not that attributed only to the merely sensory experiences of images within what are the relatively fixed parameters of design of their capabilities. We must seek out, develop, and rely upon the consciousness of those more rarely recognized creative powers which lie as if "outside the reach of" ordinary "sensory" readings, as those relatively "higher" orders of powers of the mind with which the well-ordered human mind is, nonetheless, potentially, specifically endowed.

On the account of these voluntary powers which are unique for reason of their distinction from known creatures other than the human personality, it is only mankind which has been shown to us as being willfully creative in respect to those conscious discoveries of universal principle which supply a quality of implied immortality to those creative personalities which transmit the effect of willful creation into becoming the benefits implicitly awarded to posterity; such is the quality which defines an otherwise mortal personality as an eternally creative being, a virtual immortal, among the ranks of future humanity.

Accordingly, the fact is the following. There are many species, most of which become extinct when the course of their run has been completed. Mankind alone, has access to the role of an implicitly immortal species, as this is expressed through the process of uniquely human, willful creativity, including physical-scientific creativity. Mankind, alone, among all species presently known to us, is thus granted the opportunity to attain the status of what I shall define, at a later point here, as the relatively higher powers of an implicitly immortal species.

The consequent, ultimately relevant scientific evidence, is that which is implicit in the pattern of advances in modern science, as emphasized by the case of such crucial contributions to modern science as those of Nicholas of Cusa's De Docta Ignorantia (1440).

We may also encounter such conceptions in an earlier time, through the leading work of such Cusa contemporaries as that extraordinary genius, the discoverer of the principled nature adumbrated by the mere funicular curve (the catenary), Filippo Brunelleschi.

So, science proceeds upward beyond the shadow-land of mere sense-perception, as through the modern discoveries by the great followers of Cusa, through Leonardo da Vinci, Johannes Kepler, Gottfried Leibniz, Carl Gauss, Lejeune Dirichlet, and Riemann himself, a process continued into the exemplary cases of Max Planck and his great ally and follower, Albert Einstein, and, thence to the fulsome achievements of Russia's V.I. Vernadsky, especially as represented by the coincidence of the fundamental accomplishments of Riemann and the Vernadsky who became recognizable as Riemann's true successor in the domain of physical science as a whole, as all this was clearly defined in Vernadsky's own work, that since approximately the middle of the 1930s.

It came, in such ways as those, to be the present case, that we are now obliged to recognize the creative (e.g., "noëtic") powers of the human mind in such terms of modern reference. It is also the mind of the great Classical poet and musician, and of our greatest scientists from such as the array of antecedents of Plato, and of such figures as the Christian Apostle Paul who opened up, most clearly, the vista of the immortality to be distinguished as an ontological view of that transformation to be known as the realization of the immortal human soul.

Those just spoken words, respecting Paul, are no mere fancy. Consider the evidence which I shall develop from this point, forward, through this report of my findings. We shall return to the subject of that Apostle in due course in the following pages.

The Fallacies of Sense-Perception
On those opening paragraphs considered thus far, one might now ask: why, then, do ostensibly sane and cultivated men and women, believe in the sort of opinion which might be attributed to the often imagined "infallibility" of mere sense-perception? Why are we, so often, so foolish as to believe, as if in acts of blind faith, ideas such as those popularly associated with our ordinary five sense-perceptions? The worst of such effects, is to conceive of the human personality in terms of that childishly naive view of the human individual, which is to say, as being essentially a creature defined by sense-perception.

How does this work?

In now approaching the close of these present, prefatory remarks, let us now consider, once again, the prominent role of that modern European evil which is called "liberalism," such as that of the evil Adam Smith.

In modern civilization, the commonplace expression of the worst cases of simple-minded opinions respecting sense-perceptions, is typified by British and related forms of Liberalism; the most notable expression of this evil is typified by Adam Smith's 1759 Theory of Moral Sentiments. Smith is emphatic in insisting, as his most notable followers have done in similar ways, that human beings of a "Liberal" disposition are, commonly, systematically incapable of distinguishing truth from falsehood; in practice, Smith, or his like, frankly prefers a systemic quality of falsehood. The irrationalist's fanatical emphasis on "sense-certainty," lends itself to the effect of the notion, that the human individual is to be considered as being intrinsically incapable of distinguishing truth from falsehood; but, is, rather, a hapless victim of what is, ultimately, a combination of merely adopted rules of behavior, and of the mere perceptions of pleasure and pain.

What, then, must be adopted, instead of sense-perceptions, for the purpose of defining the quality of evidence which points us to access to those discoverable, experimental principles of evidence, the which identify those effects which are to be properly treated as the expression of the experimental evidence which should be regarded as an actually efficient principle of physical science, or the like?

Now, as to the matter which is to be considered as the crucial subject of this report: What is to be adduced, decently, from the experience of human sense-perceptions? Take the particular case of common use of the notion of human sense-perceptions. For our example here, examine the ironies among the variously claimed and the actual powers for access to what merely approximates actual knowledge, and the role of those, who have been at their best, poor reflections of reality respecting what we are accustomed to identify as the (actually) highly misleading ideas associated with "the customary human sense-perceptions."

Until mankind had risen significantly above the level of quality of the knowledge commanded by simians, or, comparably, above the mere "five senses" which constitute the core of ordinary human sense-perception, mankind remains lodged, for the greater part, still today, virtually as much like an animal as also mankind. At such a time, man is a troubled creature. Mankind is situated within his, or her powers to perceive current experience.

If such embarrassing poverty of products of pre-scientific and comparable sophistication of principles are to be considered examples of something actually fit to be considered as knowledge, mankind nevertheless enjoys a kind of potential for still higher qualities of knowledge, knowledge whose acquisition hangs on the role of the Classical-artistic principle of metaphor, as that principle is expressed through constructions typical of Classical notions of artistic composition.

Those available, but rarely developed higher notions of Classical-artistic imagination, which are to be located beyond mediocrity and mere doctrinal formalism, beyond reductionism, are to be reached through experiencing awareness of the higher, Classical forms of the imagination, which we must locate in the notion on which depend the powers associated with man's actual Classical artistic and related discoveries, upon which the discovery and use of universal principles depend. Those are the powers which depend, in turn, upon the acquisition and maintenance of actually effective scientific progress, and on which the needed modes of advances of the human species' practice largely depend.

Rather than taking sense-perception literally, as if sense-perceptions were "real," rather than being merely shadows cast upon our senses as sense-perception per se, we must discover that which has cast such shadows.

Contrary to that warning, as in the case of the wretched liberalism of Adam Smith and its likeness, which is currently expressed in various forms of axiomatic irrationalism in cultural developments, what may be regarded as virtually rational mental behavior, is not secured in any systemic way; it is only constrained, at least this is largely so, as mechanical-like functions are typified by mechanical-like forms of merely induced habits of behavior.

The common use of symbolic representations, such as by the mistaking of words for the relevant, "physical actualities," is a product of blind faith in mere sense-perception, as of the notorious five bare, nominalist "sense perceptions," for the notion of universal principles, such as the discovered physical principles of Johannes Kepler, as typified by the unique discovery of a principle of gravitation by no one other than Johannes Kepler, by the work of Bernhard Riemann, and by the forward progress in developments of the powers of ontological insights of the human mind, as by Max Planck and Albert Einstein in their time, and V.I. Vernadsky, at a still higher level, in his.

Never trust the judgment of a presumed expert, even a professional one, if that person's outlook is premised largely on what have become, increasingly, as, notably, increasingly dominant, downward trends, such as those which have been dominant among us since the death of President Franklin Roosevelt; the latter are typically expressions of faulty, reductionist methods of what may be rated even as "clinically expert judgment," even among what may otherwise reasonably be presumed to be a high quality of professional judgment.

That kind of problem, posed in those or comparable terms of even "professional expertise," presently predominates among what are, regrettably, to be rated as "professional" qualifications under such conditions. To repeat: wherever actual higher cognitive functions are corrupted by "literal forms of expertise," as also among laymen generally, the judgment of the putative expert is to be questioned, as being perennially in doubt. "Liberalism" and other forms of "reductionist skills" are to be regarded with caution, even sometimes with contempt, this because they should become suspect whenever they are defending their putatively "expert habits" which come into play as products of reductionist rationalizations.

I can speak with a demonstrated, relatively extraordinary authority in what I have presented here, thus far in this publication. This is so because it represents something which frequently represents a virtually unique authority in the domain of economic forecasting and related topical zones.

Specifically, on the matter of general forecasting, my own increasing authority, as over the interval 1956-2011, must be recognized, from evidence of practice, as, not only superior, but essentially, exceptionally unique as a standard of relative professional excellence in the results of performance in that field.

On this same account, the current presentation is therefore intended to provide a basis for prompting a more efficient insight into the basis for the unique successes of my methods of forecasting, as manifest in the conditions of virtually terminal economic crisis gripping much of the world at large at this present time. This quality of application of distinctions of professional competence, has been successful in fact, but, nonetheless, rarely accepted, publicly, until recent years' frequent exposure of the incompetence of what had been considered customary, but also intrinsically incompetent expressions of reductionist deductions in matters of economy.

This, is not limited to my, so far, exceptional competence in the particular professional realm of economics as such, but swarms over the entire range of subjects of related expressions of current social theory; it is a subject belonging to domains of superior professional and related judgments generally, not only within the bounds of the physical science of economics and closely related matters, but in the foundations of the subject-matters assembled for this present report in progress here.

Let us now proceed from there.

Source: Executive Intelligent Review