Hi Craig Weinberg 

Exactly.  There may a problem with this, but its seems
that if mind is everywhere (is inextended, so space is irrelevant), 
I am always part of the mind of God. So saying that-  when I look out
of my eyes, that is actually God looking out- which sounds
of course weird. Or that there is only one perceiver, that being
the Supreme Monad, is not illogical. 




Roger Clough, rclo...@verizon.net
9/5/2012 
Leibniz would say, "If there's no God, we'd have to invent him 
so that everything could function."
----- Receiving the following content ----- 
From: Craig Weinberg 
Receiver: everything-list 
Time: 2012-09-04, 20:50:39
Subject: Re: consciousness as the experiencre of time


That's what I'm saying. You can have ideal consciousness without space.

On Tuesday, September 4, 2012 7:56:36 AM UTC-4, rclough wrote:
Hi Craig Weinberg 

The experience of time is called consciousness, the simplest kind.


Roger Clough, rcl...@verizon.net
9/4/2012 
Leibniz would say, "If there's no God, we'd have to invent him 
so that everything could function."
----- Receiving the following content ----- 
From: Craig Weinberg 
Receiver: everything-list 
Time: 2012-09-04, 00:48:59
Subject: Re: Personally I call the Platonic realm "anything 
inextended".Anything outside of spacetime.



On Monday, September 3, 2012 8:33:34 AM UTC-4, rclough wrote: 
Hi Craig Weinberg 

Personally I call the Platonic realm "anything inextended".
Time necessarily drops out if space drops out.

I see the opposite. If space drops out, all you have is time. I can count to 10 
in my mind without invoking any experience of space. I can listen to music for 
hours without conjuring any spatial dimensionality. I think that space is the 
orthogonal reflection of experience, and that time, is that reflection (space) 
reflected again back into experience a spatially conditioned a posteriori 
reification of experience.

Craig
 


Roger Clough, rcl...@verizon.net
9/3/2012 
Leibniz would say, "If there's no God, we'd have to invent him 
so that everything could function."
----- Receiving the following content ----- 
From: Craig Weinberg 
Receiver: everything-list 
Time: 2012-08-31, 16:32:54
Subject: Re: Re: Technological (Machine) Thinking and Lived Being (Erlebnis)




On Friday, August 31, 2012 5:53:24 AM UTC-4, rclough wrote: 
Hi Craig Weinberg 

You're on the right track, but everybody from Plato on 
says that the Platonic world is timeless, eternal.
And nonextended or spaceless (nonlocal).
Leibniz's world of monads satisfies these requirements.

But there is more, there is the Supreme  Monad, which
experiences all. And IS the All.


Hegel and Spinoza have the Totality, Kabbala has Ein Sof, There's the Tao, 
Jung's collective unconscious, there's Om, Brahman, Logos, Urgrund, Urbild, 
first potency, ground of being, the Absolute, synthetic a prori, etc. 

I call it the Totality-Singularity or just "Everythingness". It's what there is 
when we aren't existing as a spatiotemporally partitioned subset. It is by 
definition nonlocal and a-temporal as there is nothing to constrain its access 
to all experiences.

Craig



Roger Clough, rclo...@verizon.net
8/31/2012 
Leibniz would say, "If there's no God, we'd have to invent him 
so that everything could function."
----- Receiving the following content ----- 
From: Craig Weinberg 
Receiver: everything-list 
Time: 2012-08-30, 13:53:09
Subject: Re: Technological (Machine) Thinking and Lived Being (Erlebnis)


I think that the Platonic realm is just time, and that time is nothing but 
experience.

Thought is the experience of generating hypothetical experience.

The mistake is presuming that because we perceive exterior realism as a 
topology of bodies that the ground of being must be defined in those terms. In 
fact, the very experience you are having right now - with your eyes closed or 
half asleep...this is a concretely and physically real part of the universe, it 
just isn't experienced as objects in space because you are the subject of the 
experience. If anything, the outside world is a Platonic realm of geometric 
perspectives and rational expectations. Interior realism is private time travel 
and eidetic fugues; metaphor, irony, anticipations, etc. Not only Platonic, but 
Chthonic. Thought doesn't come from a realm, realms come from thought.

Craig


On Thursday, August 30, 2012 11:54:32 AM UTC-4, rclough wrote: 

What is thinking ? Parmenides thought that thinking and being are one, which 
IMHO I agree with.
Thoughts come to us from the Platonic realm, which I personally, perhaps 
mistakenly, 
associate with what would be Penrose's incomputable realm. 
Here is a brief discussion of technological or machine thinking vs lived 
experience.
http://www.tandfonline.com/doi/ref/10.1080/00201740310002398#tabModule
IMHO Because computers cannot have lived experience, they cannot think.
Inquiry: An Interdisciplinary Journal of Philosophy 
Volume 46, Issue 3, 2003 

Thinking and Being: Heidegger and Wittgenstein on Machination and 
Lived-Experience
Version of record first published: 05 Nov 2010
Heidegger's treatment of 'machination' in the Beitr? e zur Philosophie begins 
the critique of technological thinking that would centrally characterize his 
later work. Unlike later discussions of technology, the critique of machination 
in Beitr? e connects its arising to the predominance of 'lived-experience' ( 
Erlebnis ) as the concealed basis for the possibility of a pre-delineated, 
rule-based metaphysical understanding of the world. In this essay I explore 
this connection. The unity of machination and lived-experience becomes 
intelligible when both are traced to their common root in the primordial Greek 
attitude of techne , originally a basic attitude of wondering knowledge of 
nature. But with this common root revealed, the basic connection between 
machination and lived-experience also emerges as an important development of 
one of the deepest guiding thoughts of the Western philosophical tradition: the 
Parmenidean assertion of the sameness of being and thinking. In the Beitr? e 's 
analysis of machination and lived-experience, Heidegger hopes to discover a way 
of thinking that avoids the Western tradition's constant basic assumption of 
self-identity, an assumption which culminates in the modern picture of the 
autonomous, self-identical subject aggressively set over against a 
pre-delineated world of objects in a relationship of mutual confrontation. In 
the final section, I investigate an important and illuminating parallel to 
Heidegger's result: the consideration of the relationship between experience 
and technological ways of thinking that forms the basis of the late 
Wittgenstein's famous rule-following considerations.
everything-list



Roger Clough, rcl...@verizon.net
8/30/2012 
Leibniz would say, "If there's no God, we'd have to invent him so everything 
could function."
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