Spewing some notes here...thinking about how efficient cause correlates to 
bodies in public space, since they are the actual representation of past 
events. Final cause correlates to private experiences through time since 
the opportunity to participate directly and act upon the public world is 
through anticipation of possible futures and the expression of personal 
preferences as motor actions.

Consider some general aesthetic qualities of our personal experience. We 
are influenced from 'below' by motives - dynamic insistent presentations of 
want, need, instinct. Call it the id, libido, subconscious, etc. It is 
primarily physiological and evolutionary...influences 'of the flesh'. I 
call this sub-personal as it relates to the satisfaction of glandular and 
cellular agendas.

The super-personal influences, by contrast, benefit from the opposite 
sensory-motive relation. Instead of acting as a gatekeeper for sub-personal 
motives, the person acts as a receiver for super-signifying intuitions. 
Where the sub-personal motives are intense and coercive, the super-personal 
senses are barely perceivable. It is up to us to open the aperture of our 
own sensitivity and understanding. If we are compelled to follow these 
'higher inspirations' of conscience, it is because we have 'seen the light' 
of their truth and willingly internalize them. They do not coerce and 
command, nor do they beg and plead, but they do seem to hold up a mirror to 
some personal motive so that it is reflected back to the person from a 
super-personal perspective. The super-ego, the crown chakra, etc...our 
conduit to eternity, and along the way, a psychic jungle of transpersonal 
signifiers - the collective unconscious, cultural and anthropological 
archetypes. This is the interior of nature, the private side of 
physics...not deep space, but deep time.

The notions of 'physical' and 'non-physical' are, IMO, misleading and 
outdated. Every experience is a physical phenomenon and every physical 
phenomenon is an experience. Physicality is a relative term, so that a 
limousine that you ride in on a road on Earth is more physically real than 
a limousine that you ride in a dream, but the dream itself is still a 
physical reality. The experience of both limos is equally physical and 
real, but the realism of the former reflects a multitude of sensory-motor 
participants outside of the self while the latter is limited to the private 
range of presentation. We can pick up sensory intuitions from the public 
range of our experience while dreaming, sometimes precognitive echoes from 
the super-personal perspective (which is increasingly temporally blurred in 
its depths...eternity is does not contain all future events pre-proscribed 
as if they had already, transpired, but rather is something else; it is the 
largest "now" within which our personal human "now" is a narrow partition.

The big innovation is to recognize that there is no noumenal reality 
outside of the totality of experience, and there is no pre-established 
harmony playing matchmaker between two separate ontologies. Instead, what I 
propose is a single Ouroboran twisted, nested, panexperientially reflexive 
sensory-motive ontology. 

Instead of physical and non-physical, there is public and private. Instead 
of efficient and final cause there is teleonomy and teleology or chance and 
choice - each quality being a relativistic aesthetic. The more public a 
given phenomenon is, the more teleonomic it seems, and the more 
teleological it seems, the more private it is. This reason for this 
aesthetic dualism is consistent throughout. The conjugate of sense is 
distance, so that what is not extended publicly is intended privately.

The most confusing part of all of this is that because our awareness covers 
different sensitivities on different levels, not all of them can recognize 
each other. Our personal logic may disqualify both the sub-personal drives 
as vestigial noise from evolution and the super-personal intuitions as 
superstitions...and in doing that, it actually contributes to fulfilling 
that expectation by contracting the apertures of sense from the periphery 
to focus straight ahead on the personal range agendas. 

On Friday, March 1, 2013 11:05:04 AM UTC-5, Roger Clough wrote:
> As I observed previously, there was a fork in the road
> of the path of science back in the 17th century at which, 
> given the Cartesian choice, Newton considered reality
> to consist of the physical-- which means entities
> such as matter which are extended in space. 
> Leibniz, on the other hand, argued that physical
> or extended existence is not reality, instead,
> inextended or mental existence  is the true reality,
> that the physical world we see is, to use Kant's term, 
> phenomenol, although it appears "as if" matter is solid 
> and experiments  can be performed on it, and 
> you can still stub your toe, etc. 
> Such issues are argued by Leibniz with a
> friend of Newton's a Mr. Claeke, in a series of 
> correspondences. To back up Leibniz' position,
> the major physical quantities are actually
> inextended in space, and only becoime apparent
> or measurable when they act of physical bodies. 
> These include
> force
> mass
> temperature
> momentum
> Kant pointed out, in addition, that space and time 
> are only mental intuitions. So I might add
> distance
> time
> to the above list. If not phenomenol, time and distance
> are known to be relative quantities since Einstein.
> - Roger Clough

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